The caste system in India is directly related to their religious beliefs.种姓制度在印度直接关系到他们的宗教信仰。 About 2500 years before Christ, a white people called the Aryans came to India (probably from Persia.)约2500年前的基督，白色人们称为雅利安人来到印度（可能是从波斯） 。
The Aryans formed a caste system in order to maintain the purity of their blood and to maintain white supremacy.该雅利安人，形成了种姓制度，以保持纯洁的血液，并保持白人至上。 Originally, they recognized only four castes:原来，他们认识到只有四个种姓：
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Later, these four castes multiplied until today where there are thousands of castes in India.后来，这四个种姓成倍增加，直到今天，有成千上万的种姓在印度。 Only Hindus practice the caste system; it is abandoned if a Hindu becomes a Mohammedan or a Christian.只有印度教徒实行种姓制度，它是被遗弃的，如果一个印度教成为穆罕默德或基督徒。
The castes became hereditary which meant that all sons are necessarily members of the same caste as their fathers and that he has to follow his father's occupation.该种姓成了世袭这意味着所有的儿子一定是大家的同一种姓，因为他们的父亲和他已跟随他的父亲的职业。 The 7000 modern castes even include a caste of thieves! 7000现代种姓，甚至包括一个种姓的小偷！
If someone is expelled from his caste or has no caste by birth, he is known as an Untouchable, a pariah, and such a person is in a hopeless and pitiable condition. There are currently more than 60,000,000 untouchables in India.如果有人是开除他的种姓或无种姓由出生时，他被称为是一个碰不得的，一个贱民，这样的人在无望的，太可惜了条件， 有目前台湾已有超过六千万贱民在印度。
Hinduism teaches that anyone born into a lower caste or an Untouchable is being punished for the sins committed in his past life.印度教教义告诉任何人出生在一个低种姓或一个碰不得的，是被惩罚，为罪孽，在他过去的生活。 If such a person is calmly resigned to his fate and lives rightly, he will be elevated in caste in his next life. This premise tends to make the members of the lower castes and the untouchables submissive to the terrible economic and social conditions under which they live.这样的人如果冷静地辞职，以他的命运和生活中正确的，他会不断提高，在种姓在他的下生活。 在这个前提下，往往使大家的低种姓和贱民顺从可怕的经济和社会条件下，他们活。
Brahma is the chief god, the omnipresent one who is father of the Brahman Trinity.布拉马是行政上帝，无处不在的人是父亲的婆罗门三一。 He has four heads, three of which (representing their Trinity) can be seen from any point of view.他有4个负责人，其中3个（代表其三一） ，可从任何角度来看。
Hinduism, one of the great religions of the world, is the major religion of India, where nearly 85 percent of the population is classified as Hindu.印度教，一个伟大的宗教世界，是主要的宗教，印度，有近85 ％的人口列为印度教。 Hinduism has developed over about 4,000 years and has no single founder or creed; rather, it consists of a vast variety of beliefs and practices. Organization is minimal and hierarchy nonexistent.印度教研制出约4000年，并没有单一的创始人或教义，而是它是一个庞大的多种信仰和习俗。组织是微不足道的层级存在的。 In its diversity, Hinduism hardly fits most Western definitions of religion; rather, it suggests commitment to or respect for an ideal way of life, known as Dharma.它的多样性，印度教并不符合大多数西方定义的宗教，相反，它意味着承诺或尊重一个理想的生活方式，被称为护法。
These ideal classes and stations encompass males only.这些理想班及车站，包括男性只。 The position of women in Hinduism has always been ambiguous; they are, on the one hand, venerated as a symbol of the divine, on the other, treated as inferior beings.妇女的地位在印度教一直是含糊不清，他们是，一方面，由于崇敬的象征神圣，在另一方面，被视为低人一等。 Women were traditionally expected to serve their husbands and to have no independent interests.妇女传统预计将在她们的丈夫，并没有独立的利益。 Recent movements within Hinduism, however, such as the Brahmo Samaj, have succeeded in altering this situation.最近流动印度教，不过，如以brahmo samaj ，已成功地改变了这一局面。
This view is similar to that of the ancient Greeks.这种观点是相似的是古希腊人。 For example, the supreme gods Brahma, Vishnu, and Shiva and some of the other gods are often viewed as activated through their relationships with female deities.举例来说，最高人民法院神布拉马， vishnu ，湿婆和其他一些神往往被视为激活通过他们的关系与女性神。 These female consorts to the deities are called Shakti.这些女consorts向神佛正所谓shakti 。 Other well known gods are said to be relatives of a supreme god, such as Ganesha, the elephant - headed god, a son of Shiva and Parvati.其他著名的神说是亲戚一个至高无上的神，如ganesha ，大象-为首的上帝，一个儿子的湿婆和p arvati。 Kali, or Durga, the consort of Shiva, is worshiped widely throughout India in the autumn.作者Kali ，或杜尔加，的CONSORT的湿婆，是崇拜在全国各地广为印度在秋天。 Hanuman, the monkey - faced god, is depicted in many shrines, and along with Lakshmi, Vishnu's wife, is among the most important deities associated with Vaishnavism. hanuman ，猴-两面神，是描绘在许多神社，而且随着充满信心， v ishnu的妻子，是其中最重要的神灵与v aishnavism。 The sets of gods recognized by different sects are by no means mutually exclusive, however.该套神承认不同教派的是绝不是相互排斥的，不过。
Each of these places has one or more temples where annual festivals are celebrated that attract large numbers of pilgrims.每个这些地方有一个或一个以上的庙宇那里每年节日庆祝吸引大批香客。
Certain festival days are celebrated throughout India on a day fixed according to the Hindu lunisolar calendar.某些节日是庆祝了整个印度的某一天固定的，根据印度教的日月日历。 Prominent among these is Dipavali, the "Festival of Lights," occurring in October and November, at which lamps are placed around the house to welcome Lakshmi, the goddess of prosperity.其中最突出的是dipavali ， "节日灯" ，发生在10月和11月，在这灯放在靠近内务欢迎充满信心，女神的繁荣。 Holi, a spring festival in February or March, is a day of riotous funmaking; this frequently involves temporary suspension of caste and social distinctions, and practical jokes are the order of the day. holi ，春节在2月或3月，是一天的缤纷funmaking ，这常常涉及到服务暂时中断的种姓和社会的区别，并实际笑话是提到议事日程。 In the fall (September and October) a ten day period is set aside to honor the Mother Goddess, culminating in Dashara, the tenth day, a day of processions and celebrations.在今年秋季（ 9月至10月）一项为期10天的期限是预留荣誉母亲女神，最终dashara ，第十天，一天的游行和庆祝活动。 This festival is extremely important in Bengal, where it is known as Durga Puja.这个艺术节是极为重要的，在孟加拉，因为它正在被称为杜尔加puja 。
Vedism stressed hope for a future existence in heaven and lacked the concepts of karma and rebirth; Hinduism characteristically includes karma and rebirth, and the greatest hope is for eventual release from their sway. vedism强调，希望为未来的生存在天堂和缺乏概念的因果报应与重生;印度教的特点就是包含的因果报应和再生的，而最大的希望是最终释放其摆动。
The Vedic deities were somewhat different from those which dominate in Hinduism, although scholars have traced the origins of Vishnu and Shiva back to Vedic counterparts.该吠陀神稍有不同，从那些已经主宰了印度教，虽然学者们追查的起源vishnu和湿婆回到吠陀对口单位。 Later Vedism is sometimes called Brahmanism because of the authority accorded the Brahmins, or priests, who performed the ritual Vedic sacrifice.后来vedism有时也被称为婆罗门教，因为该管理局给予该婆罗门，或神职人员，他们的表现祭祀吠陀牺牲。 However, the challenge of non - Vedic religions, notably Buddhism and Jainism, led to the replacement of the rigid Brahmanical rules by more relaxed and varied forms of worship.然而，挑战的非-吠陀宗教，特别是佛教和耆那教，导致更换刚性b rahmanical规则更为宽松和多样形式的崇拜。
Although the Vedas continue to be spoken of as the final authority in Hinduism, other texts of equal importance exist.虽然vedas继续以口语的，因为最终的权力，在印度教，其它文本同样重要的存在。 Thus, a literature was developed for each of the four aims of life: various Dharmasastras, such as the Code of Manu, which detail the duties of class and station; Kamasastras, such as the Kamasutras of Vatsyayana, handbooks of pleasure, erotic and otherwise; the Arthasastra, attributed to Kautilya (fl. 300 BC), which, like Machiavelli's The Prince, offers advice to a ruler as to how to keep the throne; and the philosophical literature of the various systems, which deals with liberation and how to achieve it.因此，一个文学的发展，为每家的目标，生活：各种dharmasastras ，如代码的马努，其中详细的职责工人阶级和车站; kamasastras ，如以kamasutras的vatsyayana ，手册的乐趣，色情及其他; arthasastra ，归因于考底利耶（ fl.公元前300年） ，其中，像马基雅维里的王子，提供咨询意见，以直尺，以企业如何留住宝座;与哲学文学的各项制度，其中涉及解放和如何实现这一目标。
In addition, certain collections of tales came to be widely known in popular life, especially the two great epics, the Mahabarata and the Ramayana.此外，一些收藏品的故事，来到广为人知，在大众生活中，特别是两个伟大的艺术史诗， mahabarata和罗摩衍那。 The Mahabharata tells of five princes who were cheated out of their kingdom and who, after a period of banishment in the forest, returned to fight a victorious and righteous war to regain it.该摩诃婆罗告诉五名王子的人被骗去的，他们和英国的人，经过一段时间的放逐在森林里，回来打一场必胜的正义战争，以恢复它。 An especially beloved portion of this epic is the section called the Bhagavad Gita, in which Arjuna, one of the brothers, is counseled by his charioteer Krishna, an incarnation of Lord Vishnu.尤其是心爱的一部分，这是史诗的一段称为bhagavad歌，其中阿周，其中一本是兄弟，是辅导，由他的charioteer克利须那，是一个化身主vishnu 。 The Ramayana tells the story of the ideal Hindu man, Rama, whose wife Sita is abducted by a demon, and of Rama's journey to Sri Lanka to recapture her.该罗摩衍那的故事讲述理想印度教男子，拉马，其妻子的SITA是绑架的恶魔，和拉玛的征程斯里兰卡夺回她。 Both epics are filled with didactic tales, edifying poems, and fables. It is probably through their constant retelling in the village that Hinduism is most efficiently disseminated from generation to generation. Another source of Hindu lore is the Puranas, collections of legends and myths.无论史诗，是充满说教的故事，有启发性的诗歌，及寓言， 它可能是通过其不断重述，在村庄，印度教，是最有效的传播代代相传。另一个来源印度教的传说，是puranas ，藏品的传说与神话。
The period from roughly 500 BC to 1000 AD is sometimes spoken of as that of classical Hinduism.期间，从约公元前500年至公元1000年，是有时口语的，因为古典印度教。 It was during this period that the major literature was composed, the great philosophical systems developed, and the basic Vaishnava and Shaiva sects organized.这是在这一时期的主要文学组成，伟大的哲学体系的发展，其基本vaishnava和shaiva教派组织。 After 1000, beginning in south India somewhat earlier, a spirit of devotional fervor coupled with social reform swept through India, and the period from that time until near the present is known as the bhakti period.之后， 1000名员工，开始在印度南部的有点早，精神灵修的热潮，再加上社会改革席卷印度和期限，自那时起直到附近，是目前已知的，因为巴克蒂时期。 During this time the forms of religious worship changed and diversified further.在这段时间里形式的宗教崇拜的改变和多元化。 Singing of devotional songs and poems in the vernacular rather than in Sanskrit, the language in which practically all classical Hindu literature was written, is one example.歌唱的灵修歌曲和诗歌中的白话，而不是在梵语，语文，其中几乎所有的古典文学印度教写，就是一个好例子。 Direct approach to the god was emphasized, and the mediating role of the priest somewhat curtailed.直接的方法向上帝与会者强调，和调停作用的神父有所削减。 Love, a sentiment common to all but particularly to the most ordinary villager, is now celebrated as the way to the highest end; some bhakti philosophies hold that liberation is not the supreme goal and that loving service to God is a higher one.爱情，意欲共同所有，但特别以最普通的村民，现在庆祝的方式，以最高端;一些巴克蒂哲学认为，解放是不是最高目标，并热爱服务，以上帝的是一个较高的一个。
Recent developments in Hinduism are indicative of a movement away from certain aspects of classical practice, such as Suttee, a widow's suicide at her husband's funeral; caste distinctions; and even karma and rebirth.最近的事态发展在印度教是指示性的一个运动，远离某些方面的古典实践中，如suttee ，寡妇的自杀在她的丈夫的葬礼;种姓区别;乃至因果报应与重生。
Karl H Potter卡尔h哈利波特
Bibliography:
参考书目：
AL Basham, The Origins and Development
of Classical Hinduism (1989); S Chennakesavan, A Critical Study of Hinduism
(1980); TJ Hopkins, The Hindu Religion Tradition (1971); D Kinsley, Hinduism
(1982); KK Klostermaier, A Survey of Hinduism (1988); R Lannoy, The Speaking
Tree (1974); WD O'Flaherty, Dreams, Illusions and Other Realities (1984); LSS
O'Malley, Popular Hinduism (1935); KM Sen, Hinduism (1961); P Thomas, Hindu
Religion, Customs and Manners (1981); RC Zaehner, Hinduism
(1962).铝巴沙姆，起源和发展，古典印度教（ 1989 ） ; s chennakesavan ，一个关键的研究印度教（ 1980年） ;
TJ音乐霍普金斯，印度教宗教传统（ 1971条） ， d kinsley ，印度教（ 1982年） ; KK公司klostermaier ，一项调查印度教（
1988 ）与r lannoy ，说话的树（ 1974年） ;万泰奥弗莱厄蒂，梦想，幻想，以及其他实际情况（ 1984年）
;支助和服务法欧玛莉，大受欢迎的印度教（ 1935年） ;公里森，印度教（ 1961年） ; p托马斯，印度教宗教，习俗和礼仪（ 1981年）
;钢筋zaehner ，印度教（ 1962 ） 。
Shiva (Sanskrit for "auspicious one"), also called Siva, is the Hindu god who personifies both the destructive and the procreative forces of the universe.湿婆（梵语为"吉祥" ） ，也称为湿婆是印度教神人personifies无论是破坏性和生育力的宇宙。 As the destroyer, he is represented wearing a necklace of skulls and surrounded by demons.作为驱逐舰，他是代表戴项链的头骨，并被妖魔。 His reproductive aspect is symbolized by the lingam, a phallic emblem.他的生殖方面的象征，由lingam ，阳徽。 Shiva is also the god of asceticism and of art, especially dancing.湿婆，也是上帝的禁欲主义和艺术，尤其是舞蹈。 He rides on the bull Nandi, and his consort is the mother goddess Uma, or Kali.他乘坐的牛市的南，和他的CONSORT是母亲女神UMA技术或作者Kali 。 Some Hindus worship Shiva as the supreme deity and consider him a benevolent god of salvation as well as a god of destruction.一些印度教徒崇拜湿婆作为最高神，并认为他是善神的救恩，以及作为一个上帝的毁灭。
translated by G Buhler翻译由G布勒
6. 6
。 Then the divine
Self existent (Svayambhu, himself) indiscernible, (but) making (all) this, the
great elements and the rest, discernible, appeared with irresistible (creative)
power, dispelling the darkness.那么神圣的自我存在（ svayambhu ，其本人在内） indiscernible
， （但是） ，使（所有） ，大要素和休息，可辨，似乎势不可挡（创作）的权力，驱散黑暗。
7. 7 。 He who can be perceived by the internal
organ (alone), who is subtile, indiscernible, and eternal, who contains all
created beings and is inconceivable, shone forth of his own
(will).他的人可以察觉到内部器官（单） ，谁是subtile ， indiscernible
，和永恒的，他们包含了所有创造的人，是不可想象的，所焕发出来的，他自己（会） 。
8. 8 。 He, desiring to produce beings of many
kinds from his own body, first with a thought created the waters, and placed his
seed in them.他盼望与制作人的许多种，由他自己的身体，首先是一个思想造成的水域，并置于他的种子在他们。
9. 9
。 That (seed)
became a golden egg, in brilliancy equal to the sun; in that (egg) he himself
was born as Brahman, the progenitor of the whole world. （种子）
，成为金蛋，在光芒等于太阳在（蛋） ，他本人出生作为婆罗门， progenitor也符合整个世界的。
10. 10 。 The waters are called narah, (for) the
waters are, indeed, the offspring of Nara; as they were his first residence
(ayana), he thence is named Narayana.该水域是所谓narah ，
（供）水，的确都是后代的奈良;因为它们是他的第一个居住地（ ayana ）时，他从那里命名narayana 。
11. 11
。 From that (first)
cause, which is indiscernible, eternal, and both real and unreal, was produced
that male (Purusha), who is famed in this world (under the appellation of)
Brahman.从这个（第一）的原因，这是indiscernible ，永恒的，并从实质和虚幻的，是产生男性（ purusha ）
，他是著名的在这个世界上（下称谓）婆罗门。
12. 12 。 The divine one resided in that egg
during a whole year, then he himself by his thought (alone) divided it into two
halves;神圣的一个居住在这期间，鸡蛋整整一年了，然后他自己由他的思想（单）除以它分成了两个部分;
13. 13 。 And out of those two halves he formed
heaven and earth, between them the middle sphere, the eight points of the
horizon, and the eternal abode of the waters.出于这些两半，他形成了天地之间，他们中球，
8分的地平线上，永恒居留权的水域。
14. 14 。 From himself (atmanah) he also drew
forth the mind, which is both real and unreal, likewise from the mind egoism,
which possesses the function of self consciousness (and is) lordly;由本人（
atmanah ）他还提请了头脑，这既是现实和虚幻的，同样地，从心享乐主义，极端个人主义，具有功能的自我意识（是） lordly ;
15. 15
。 Moreover, the
great one, the soul, and all (products) affected by the three qualities, and, in
their order, the five organs which perceive the objects of
sensation.此外，伟大的，一个是灵魂，而所有（产品） ，受上述三个素质，并在他们的一声令下，五个器官，感知物体的轰动。
16. 16
。 But, joining
minute particles even of those six, which possess measureless power, with
particles of himself, he created all
beings.但是，加入分钟粒子，甚至那些6个，其中拥有measureless权力，与粒子的自己，他创造了一切。
17. 17 。 Because those six (kinds of) minute
particles, which form the (creator's) frame, enter (a - sri) these (creatures),
therefore the wise call his frame sarira, (the body.)因为这6个（种）
，一分钟粒子，形成了（原创）框，输入（一-斯里兰卡）这些（动物） ，所以聪明的，他呼吁帧s arira， （身体） 。
18. 18 。 That the great elements enter, together
with their functions and the mind, through its minute parts the framer of all
beings, the imperishable one.这是伟大的要素进入，连同其职能和头脑，透过其分钟部件framer的众生，
imperishable之一。
19. 19 。 But from minute body ( - framing)
particles of these seven very powerful Purushas springs this (world), the
perishable from the imperishable.但是，从分体（ -帧）粒子的这7个非常强大的p urushas温泉（世界）
，易腐烂，从i mperishable。
20. 20 。 Among them each succeeding (element)
acquires the quality of the preceding one, and whatever place (in the sequence)
each of them occupies, even so many qualities it is declared to
possess.它们之间相互接替（元）的收购质量的前一，什么地方（在组诗）他们每个人占有，但即使如此，许多素质是声称要具备什么条件。
21. 21
。 But in the
beginning he assigned their several names, actions, and conditions to all
(created beings), even according to the words of the
Veda.但在开始时，他指派自己的几个名字，行动，并为条件向所有（创建人） ，即使按照字的吠陀。
22. 22 。 He, the Lord, also created the class of
the gods, who are endowed with life, and whose nature is action; and the subtile
class of the Sadhyas, and the eternal
sacrifice.他时，主，也创造了一流的神灵，他们赋有生命的，其本质是行动和subtile一流的sadhyas ，永恒的牺牲。
23. 23
。 But from fire,
wind, and the sun he drew forth the threefold eternal Veda, called Rik, Yagus,
and Saman, for the due performance of the
sacrifice.但是，从火，风，阳光，他提出了三个方面的永恒吠陀，所谓rik ，亚乌什，萨满，以充分表现的牺牲。
24. 24
。 Time and the
divisions of time, the lunar mansions and the planets, the rivers, the oceans,
the mountains, plains, and uneven
ground.时间和各庭的时候，春节都大厦和行星，河流，海洋，高山，平原，并在不平地面。
25. 25 。 Austerity, speech, pleasure, desire,
and anger, this whole creation he likewise produced, as he desired to call these
beings into
existence.紧缩政策，言论，快乐，欲望与愤怒，这对整个创作，他同样产生了，因为他想要的，请这些人存在。
26. 26
。 Moreover, in
order to distinguish actions, he separated merit from demerit, and he caused the
creatures to be affected by the pairs (of opposites), such as pain and
pleasure.此外，为了区分行动，他失散的优点，从记过处分，而他所造成的生物都会受到影响对子（对立统一） ，如疼痛和快乐。
27. 27
。 But with the
minute perishable particles of the five (elements) which have been mentioned,
this whole (world) is framed in due order但随着分钟易腐粒子的5个（片）
，其中已提过，这个整体（世界）的框架，在适当的秩序
28. 28 。 But to whatever course of action the
Lord at first appointed each (kind of beings), that alone it has spontaneously
adopted in each succeeding creation.但什么行动过程，上帝在首次获委任为每一个（种人）
，仅仅这一点，它已经自发地通过在每一个成功的创造。
29. 29 。 Whatever he assigned to each at the
(first) creation, noxiousness or harmlessness, gentleness or ferocity, virtue or
sin, truth or falsehood, that clung (afterwards) spontaneously to
it.无论他分配给每个在（第一）创作， noxiousness或无害化，温柔或凶猛，或凭借单，真理或谬误，即醉心（事后）自发地给它。
30. 30
。 As at the change
of the seasons each season of its own accord assumes its distinctive marks, even
so corporeal beings (resume in new births) their (appointed) course of
action.截至去改变的季节，每个季节的，它自己承担，其鲜明的标志，但即使如此体为本（恢复，在新产） ，他们（委任）的行动方针。
31. 31
。 But for the sake
of the prosperity of the worlds he caused the Brahmana, the Kshatriya, the
Vaisya, and the Sudra to proceed from his mouth, his arms, his thighs, and his
feet.但为了繁荣的世界中，他造成brahmana ，刹帝利，
vaisya和sudra着手，从他的口中，他的手臂，他的大腿，他的双脚。
32. 32 。 Dividing his own body, the Lord became
half male and half female; with that (female) he produced
Virag.除以他自己的身体，主成了雌雄各半;与（女） ，他制作了virag 。
33. 33 。 But know me, O most holy among the
twice born, to be the creator of this whole (world), whom that male, Virag,
himself produced, having performed
austerities.但熟悉我的，噢，最神圣其中两次诞生的时候，要创造这整（世界） ，其中男， virag
，自己制作的，执行过austerities 。
34. 34 。 Then I, desiring to produce created
beings, performed very difficult austerities, and (thereby) called into
existence ten great sages, lords of created
beings,那么，我盼望与生产创造了人，演出非常困难austerities ， （从而）所谓存在十大伟大先哲，上议院的创造人，
35. 35
。 Mariki, Atri,
Angiras, Pulastya, Pulaha, Kratu, Praketas, Vasishtha, Bhrigu, and
Narada. mariki ， atri ， angiras ， pulastya ， pulaha ， kratu ， praketas ，
vasishtha ，布里古， narada 。
36. 36
。 They created
seven other Manus possessing great brilliancy, gods and classes of gods and
great sages of measureless
power,他们创造了其他7马努斯具有伟大的光辉，神和班级的神和伟大先哲的measureless电力，
37. 37 。 Yakshas (the servants of Kubera, the
demons called) Rakshasas and Pisakas, Gandharvas (or musicians of the gods),
Apsarases (the dancers of the gods), Asuras, (the snake deities called) Nagas
and Sarpas, (the bird deities called) Suparnas and the several classes of the
manes, yakshas （公仆和勤务员， kubera ，魔所谓） rakshasas和pisakas ，甘达尔瓦（或音乐家神） ，
apsarases （舞者的神灵） ， asuras ， （蛇神的称呼） nagas和sarpas ， （鸟神称为）
suparnas和几个班级的毛，
38. 38 。 Lightnings, thunderbolts and clouds,
imperfect (rohita) and perfect rainbows, falling meteors, supernatural noises,
comets, and heavenly lights of many kinds,雷电，雷电和云层，不完善（ rohita
）和完善彩虹，落入流星，超自然的噪音，彗星，天理灯，品种多，
39. 39 。 (Horse faced) Kinnaras, monkeys,
fishes, birds of many kinds, cattle, deer, men, and carnivorous beasts with two
rows of teeth, （马面对） kinnaras ，猴子，鱼，鸟等多种，牛，鹿，男人和食肉兽，两排牙齿，
40. 40
。 Small and large
worms and beetles, moths, lice, flies, bugs, all stinging and biting insects and
the several kinds of immovable
things.小型和大型蠕虫以及甲虫，蛾类，虱子，苍蝇，臭虫，一切刺痛和咬昆虫和几种不动产的东西。
41. 41
。 Thus was this
whole (creation), both the immovable and the movable, produced by those high
minded ones by means of austerities and at my command, (each being) according to
(the results of) its actions.因此，这是全体（创作）
，无论是不动产和动产，所产生的那些高志同道合者的手段austerities ，并在我的指挥， （每个）根据（结果） ，它的行动。
42. 42
。 But whatever act
is stated (to belong) to (each of) those creatures here below, that I will truly
declare to you, as well as their order in respect to
birth.但是，无论用什么法，是说明（属于） （每一个） ，这些动物在这里下面，我将真正宣布向你，以及他们对秩序尊重的诞生。
43. 43
。 Cattle, deer,
carnivorous beasts with two rows of teeth, Rakshasas, Pisakas, and men are born
from the womb.牛，鹿，肉食兽，两排牙齿， rakshasas ， pisakas ，人人生而从子宫里。
44. 44
。 From eggs are
born birds, snakes, crocodiles, fishes, tortoises, as well as similar
terrestrial and aquatic (animals).从卵出生的鸟，蛇，鳄鱼，鱼，龟，以及类似的陆地和水生（动物） 。
45. 45
。 From hot moisture
spring stinging and biting insects, lice, flies, bugs, and all other (creatures)
of that kind which are produced by
heat.从热点水分春季刺痛和咬虫，虱子，苍蝇，臭虫，和所有其他（动物）的那种，这是产生热量。
46. 46
。 All plants,
propagated by seed or by slips, grow from shoots; annual plants (are those)
which, bearing many flowers and fruits, perish after the ripening of their
fruit;所有植物，繁殖，由种子或由单，成长，从芽;一年生植物（那些） ，其中轴承很多鲜花和水果，亡后，催熟的果子;
47. 47
。 (Those trees)
which bear fruit without flowers are called vanaspati (lords of the forest); but
those which bear both flowers and fruit are called vriksha. （那些树木）
，其中开花结果，没有花是所谓vanaspati （上议院的森林） ，但那些都承受鲜花和水果都是所谓vriksha 。
48. 48 。 But the various plants with many
stalks, growing from one or several roots, the different kinds of grasses, the
climbing plants and the creepers spring all from seed or from
slips.但各种植物与许多秸秆，由一个或几个根，不同种类的草类，攀援植物和creepers春都从种子或从缆。
49. 49 。 These (plants) which are surrounded by
multiform Darkness, the result of their acts (in former existences), possess
internal consciousness and experience pleasure and pain.这些（厂）
，而四周都是多种形式的黑暗，结果他们的行为（前者存在） ，具有内在的自觉和经验的快乐与痛苦。
50. 50 。 The (various) conditions in this always
terrible and constantly changing circle of births and deaths to which created
beings are subject, are stated to begin with (that of) Brahman, and to end with
(that of) these (just mentioned immovable creatures).
（各种）条件，在这方面总是可怕的，不断变化的循环，出生和死亡而造成的正主题，是向开始（即）婆罗门，并结束与（即）这些（刚才提到的不动产，生物） 。
51. 51
。 When he whose
power is incomprehensible, had thus produced the universe and men, he
disappeared in himself, repeatedly suppressing one period by means of the
other.当他的权力是难以理解的，因而产生了宇宙和男人，他消失在自己，一再打压一期的方式为另一方。
52. 52 。 When that divine one wakes, then this
world stirs; when he slumbers tranquilly, then the universe sinks to
sleep.当神一醒来，那么这个世界挑拨;当他slumbers tranquilly ，那么宇宙汇睡觉。
53. 53 。 But when he reposes in calm sleep, the
corporeal beings whose nature is action, desist from their actions and mind
becomes inert.但是当他reposes在平静的睡眠，有体为本，其本质就是行动，停止他们的行动和头脑变得惰性。
54. 54
。 When they are
absorbed all at once in that great soul, then he who is the soul of all beings
sweetly slumbers, free from all care and
occupation.当他们被吸收的全部售磬，在这个伟大的灵魂，那么，他是谁的灵魂，所有的人惬意地自吟slumbers
，不受所有关心和占领。
55. 55
。 When this (soul)
has entered darkness, it remains for a long time united with the organs (of
sensation), but performs not its functions; it then leaves the corporeal
frame.当这个（灵魂）进入了黑暗的，它仍然是在相当长的时间，美国与机关（感觉） ，但并没有履行其职能;便离开体骨架。
56. 56
。 When, being
clothed with minute particles (only), it enters into vegetable or animal seed,
it then assumes, united (with the fine body), a (new) corporeal
frame.时，正与衣食分钟粒子（只） ，它进入植物或动物种子，然后是假设，美国（与罚款体） ， （新）有体骨架。
57. 57
。 Thus he, the
imperishable one, by (alternately) waking and slumbering, incessantly revivifies
and destroys this whole movable and immovable (creation).就这样，他，
imperishable之一，由（轮流）觉醒和步履艰难，并不断revivifies ，并摧毁了这个整体的动产和不动产（创作） 。
58. 58
。 But he having
composed these Institutes (of the sacred law), himself taught them, according to
the rule, to me alone in the beginning; next I (taught them) to Mariki and the
other sages.但他组成后，这些研究所（神圣法） ，亲自教他们，根据这项规则，我只在开始;接下来，我（给他们）
mariki和其他先哲。
59. 59 。 Bhrigu, here, will fully recite to you
these Institutes; for that sage learned the whole in its entirety from
me.布里古，在这里，将充分朗诵给你的这些学院;为贤者据悉，整个其全部由我。
60. 60 。 Then that great sage Bhrigu, being thus
addressed by Manu, spoke, pleased in his heart, to all the sages,
'Listen!'那么这个伟大贤者布里古，因此，处理的马努，发言过程中，很高兴在他的心，一切圣贤， '听听！
61. 61
。 Six other high
minded, very powerful Manus, who belong to the race of this Manu, the descendant
of the Self existent (Svayambhu), and who have severally produced created
beings,其他六个高，气魄非常强大马努斯，他们只属于该种族的，这马努，子孙的自我存在（ svayambhu ）
，并有各别生产创造了人，
62. 62 。 (Are) Svarokisha, Auttami, Tamasa,
Raivata, Kakshusha, possessing great lustre, and the son of Vivasvat. （正）
svarokisha ， auttami ， tamasa ， raivata ， kakshusha ，拥有伟大的光泽，而儿子的vivasvat
。
63. 63
。 These seven very
glorious Manus, the first among whom is Svayambhuva, produced and protected this
whole movable and immovable (creation), each during the period (allotted to
him).这7个非常光荣马努斯，第一，其中，是svayambhuva ，制作和保护，这对整个动产和不动产（创作） ，每个期间（分配给他）
。
64. 64
。 Eighteen nimeshas
(twinklings of the eye, are one kashtha), thirty kashthas one kala, thirty kalas
one muhurta, and as many (muhurtas) one day and night. 18 nimeshas （
twinklings的眼睛，是一个kashtha ） ， 30 kashthas一克拉，第三十二kalas一muhurta ，以及多达（ muhurtas
）一个白天和黑夜。
65. 65
。 The sun divides
days and nights, both human and divine, the night (being intended) for the
repose of created beings and the day for
exertion.太阳鸿沟日日夜夜，无论是人类与神灵，夜间（正打算）为repose的创造与白天为消耗。
66. 66
。 A month is a day
and a night of the manes, but the division is according to
fortnights.一个月就是一天一夜的毛，但这种分化据fortnights 。 The dark (fortnight) is their day for
active exertion, the bright (fortnight) their night for sleep.黑暗（双周）
，是他们每天活跃的消耗，鲜艳（双周） ，其夜间睡眠。
67. 67 。 A year is a day and a night of the
gods; their division is (as follows): the half year during which the sun
progresses to the north will be the day, that during which it goes southwards
night.一年就是一天一夜神，他们的分工是（如下） ：一年半期间，太阳进展到北将成为一天，即此期间，它有云向南夜晚。
68. 68
。 But hear now the
brief (description of) the duration of a night and a day of Brahman and of the
several ages (of the world, yuga) according to their
order.但现在要听取有关简报（说明）的时间一晚和日间的婆罗门和几个年龄（的世界，瑜珈）根据自己的秩序。
69. 69 。 They declare that the Krita age
(consists of) four thousand years (of the gods); the twilight preceding it
consists of as many hundreds, and the twilight following it of the same
number.他们宣布这克里达纪年龄（选区）四千年（神） ;黄昏前，它的许多数百人，以及晚年后，它的数目相同。
70. 70 。 In the other three ages with their
twilights preceding and following, the thousands and hundreds are diminished by
one.在其他三个年龄与他们twilights之前和之后，数千，数百人正在被削弱。
71. 71
。 These twelve
thousand (years) which thus have been just mentioned as the total of four
(human) ages, are called one age of the gods.这些12000 （年）
，因而被刚才提到的，因为共有4个（人）的年龄，正所谓一个时代的神灵。
72. 72 。 But know that the sum of one thousand
ages of the gods (makes) one day of Brahman, and that his night has the same
length.但知道的总和， 1000年龄的神（使）一天的婆罗门，并认为他晚上也有同样的长度。
73. 73 。 Those (only, who) know that the holy
day of Brahman, indeed, ends after (the completion of) one thousand ages (of the
gods) and that his night lasts as long, (are really) men acquainted with (the
length of) days and nights.那些（只，卫生组织）知道，这神圣的日子的婆罗门，而事实上，结束后（已完成） ，
1000年龄（神） ，并认为他昨晚为止，只要， （是真的）男子结识（长度）几天几夜。
74. 74 。 At the end of that day and night he who
was asleep, awakes and, after awaking, creates mind, which is both real and
unreal.在去年底的那一天晚上和他的人是睡了， awakes ，后苏醒，造成心，这既是现实和虚幻。
75. 75 。 Mind, impelled by (Brahman's) desire to
create, performs the work of creation by modifying itself, thence ether is
produced; they declare that sound is the quality of the
latter.有鉴于此，迫于（婆罗门）的愿望，以创建，执行工作，创作，修改了自己，进而甲醚生产，他们宣布这是健全的质量后者。
76. 76
。 But from ether,
modifying itself, springs the pure, powerful wind, the vehicle of all perfumes;
that is held to possess the quality of
touch.但是，从乙醚，修改本身，泉水纯净，强大的风力，车辆的所有香水，那就是举行具备的素质触摸。
77. 77 。 Next from wind modifying itself,
proceeds the brilliant light, which illuminates and dispels darkness; that is
declared to possess the quality of
colour;从明年风力修改本身，收益灿烂轻，照亮和驱除了黑暗，那就是宣布以具备优质的肤色;
78. 78 。 And from light, modifying itself, (is
produced) water, possessing the quality of taste, from water earth which has the
quality of smell; such is the creation in the beginning.并从轻型，修改本身，
（生产）水，就必须具备的素质品味，从水地球，它有优质的气味，这种是建立在最初阶段。
79. 79 。 The before mentioned age of the gods,
(or) twelve thousand (of their years), being multiplied by seventy one,
(constitutes what) is here named the period of a Manu
(Manvantara).在之前提到年龄的神（或） 12000 （其年） ，乘以71 ， （构成什么） ，是这里命名为期一马努（曼梵达拉期）
。
80. 80
。 The Manvantaras,
the creations and destructions (of the world, are) numberless; sporting, as it
were, Brahman repeats this again and again.该manvantaras
，创造与破坏（世界各地，他们）无数;体育活动，因为它被婆罗门不断重复这一重提。
81. 81
。 In the Krita age
Dharma is four footed and entire, and (so is) Truth; nor does any gain accrue to
men by unrighteousness.在克里达纪年龄大法是四足类和整， （是）事实，也没有任何增益泽男性不正的。
82. 82
。 In the other
(three ages), by reason of (unjust) gains (agama), Dharma is deprived
successively of one foot, and through (the prevalence of) theft, falsehood, and
fraud the merit (gained by men) is diminished by one fourth (in
each).在其他（ 3岁） ，因她（不公正）的收益（ agama ）
，大法是剥夺先后的一只脚，并通过（盛行率）盗窃，虚假，欺诈和优点（获得男子） ，是被削弱四分之一（每架） 。
83. 83 。 (Men are) free from disease, accomplish
all their aims, and live four hundred years in the Krita age, but in the Treta
and (in each of) the succeeding (ages) their life is lessened by one
quarter （男性）免于疾病，完成其所有目标，并活四百年在克里达纪年龄，但在特雷塔（每年）接替（年龄） ，他们的生活少受四分之一
84. 84
。 The life of
mortals, mentioned in the Veda, the desired results of sacrificial rites and the
(supernatural) power of embodied (spirits) are fruits proportioned among men
according to (the character of) the
age.生命的凡人，在吠陀，达到预期的效果的祭祀和（超自然）的权力，体现了（烈酒） ，是水果比例在男性根据（性格）的年龄。
85. 85
。 One set of duties
(is prescribed) for men in the Krita age, different ones in the Treta and in the
Dvapara, and (again) another (set) in the Kali, in a proportion as those ages
decrease in length.一组代表职务的办法（是明）男子在克里达纪的年龄，不同的，在特雷塔，并在dvapara ，
（再次）另一种（套） ，在作者Kali ，在一个比例，因为这些年龄下降的长度。
86. 86
。 In the Krita age
the chief (virtue) is declared to be (the performance of) austerities, in the
Treta (divine) knowledge, in the Dvapara (performance of) sacrifices, in the
Kali liberality alone.在克里达纪年龄科长（美德） ，是被宣布为（绩效） austerities
，在特雷塔（神）的知识，以便在dvapara （业绩的）牺牲，在作者Kali和自由精神。
87. 87 。 But in order to protect this universe
He, the most resplendent one, assigned separate (duties and) occupations to
those who sprang from his mouth, arms, thighs, and
feet.但为了保护这个宇宙中，他最灿烂的一个，另指派（职务和）职业者兴起，从他的嘴，手臂，大腿，和脚。
88. 88 。 To Brahmanas he assigned teaching and
studying (the Veda), sacrificing for their own benefit and for others, giving
and accepting (of alms).以brahmanas他指派的教学与研究（吠陀） ，为牺牲自己的利益和他人的，给予和收受（施舍）
。
89. 89
。 The Kshatriya he
commanded to protect the people, to bestow gifts, to offer sacrifices, to study
(the Veda), and to abstain from attaching himself to sensual
pleasures;该刹帝利他指挥，以保护人民，为赐给的礼物，是为了祭祀，以研究（吠陀） ，并投弃权附上自己的感官享乐;
90. 90
。 The Vaisya to
tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to
trade, to lend money, and to cultivate
land.该vaisya趋向牛，赐给的礼物，是为了祭祀，以研究（吠陀） ，以贸易中，为了借钱，并以种地。
91. 91
。 One occupation
only the lord prescribed to the Sudra, to serve meekly even these (other) three
castes.一个职业只有主明向sudra ，服务meekly即使这些（其他）的三个种姓。
92. 92 。 Man is stated to be purer above the
navel (than below); hence the Self existent (Svayambhu) has declared the purest
(part) of him (to be) his mouth.男子向被纯洁以上肚脐（比下文） ，因此，自我存在（ svayambhu
）已宣布精纯（部分）的他（待）表示，他的嘴中。
93. 93 。 As the Brahmana sprang from (Brahman's)
mouth, as he was the first born, and as he possesses the Veda, he is by right
the lord of this whole
creation.作为brahmana源于（婆罗门）的嘴，因为他是第一个诞生了，因为他拥有吠陀，他是由右主的，这对整个创作风格。
94. 94
。 For the Self
existent (Svayambhu), having performed austerities, produced him first from his
own mouth, in order that the offerings might be conveyed to the gods and manes
and that this universe might be preserved.为自我存在（ svayambhu ）
，具有履行austerities ，制作他的第一，从他自己的嘴巴，以使该产品可能会转达给神，毛和说，这个宇宙中可能被保存下来。
95. 95 。 What created being can surpass him,
through whose mouth the是什么创造了正能够超越他，通过其唱
(contimues . . . ) （ contimues … … 。 ）
All mounted on
their shining chariots!全部装在他们的光辉战车！
On our side, too, - thou best of
Brahmans!就我方而言，也-你最好的b rahmans！ see见
Excellent chiefs, commanders of my
line,优秀的酋长，指挥员，我的路线，
Whose names I joy to count: thyself the
first,其名字i欢乐计数：用你自己的第一次，
Then Bhishma, Karna, Kripa fierce in
fight,然后bhishma ， karna ， kripa激烈战斗，
Vikarna, Aswatthaman; next to
these vikarna ， aswatthaman ;明年这些
Strong Saumadatti, with full many
more强烈saumadatti ，充分多
Valiant and tried, ready this day to
die英勇的尝试，准备在这一天死
For me their king, each with his weapon
grasped,我自己的国王，每一个与他的武器，就抓住了，
Each skilful in the
field.每个娴熟在外地。 Weakest - meseems -最弱-m
eseems-
Our battle shows
where Bhishma holds command,我们的战斗表明，那里bhishma持有指挥，
And Bhima, fronting him, something too
strong!和bhima ，面向他，都过于坚强！
Have care our captains nigh to
Bhishma's ranks有照顾我们的舰长要来临，以bhishma的队伍
Prepare what help they
may!准备什么帮助，他们可能！ Now, blow my shell!"现在，打击我的壳"
！
Then, at the
signal of the aged king,然后，在这些信号的老人国王
With blare to wake the blood, rolling
around与blare梦醒血，滚动靠近
Like to a lion's roar, the
trumpeter喜欢狮子的轰鸣声，吹鼓手
Blew the great Conch; and, at the noise
of it,引爆大海螺，以及在噪声，
Trumpets and drums, cymbals and gongs
and horns小号和鼓，钹和锣和牛角
Burst into sudden clamour; as the
blasts顿时，突然叫嚣;爆炸
Of loosened tempest, such the tumult
seemed!对有禁不止，暴风雨，如该风暴似乎！
Then might be seen, upon their car of
gold然后可能会看到，当他们的汽车黄金
Yoked with white steeds, blowing their
battle shells, yoked白色骏，吹自己的战斗弹，
Krishna the God, Arjuna at his
side:克利须那神，阿周在他的身边：
Krishna, with knotted locks, blew his
great conch克里希纳，扭结锁，不打大海螺
Carved of the "Giant's bone;" Arjuna
blew刻的"巨人的骨; "阿周引爆
Indra's loud gift; Bhima the terrible
-因陀罗的响亮礼品; bhima可怕-
Wolf - bellied Bhima - blew a long reed
- conch;狼来了-腹b hima-引爆一个长期芦苇-海螺;
And Yudhisthira, Kunti's blameless
son,并育滴提拉， kunti的清白儿子
Winded a mighty shell, "Victory's
Voice;"气浩浩荡荡的弹壳， "胜利之声" ;
And Nakula blew shrill upon his
conch和nakula引爆尖叫后，他的海螺
Named the "Sweet
sounding," Sahadev on his命名为"甜冠冕堂皇， " sahadev对他的
Called "Gem bedecked," and Kasi's
Prince on his.所谓的"创业板车身饰" ，卡西的王子，对他的。
Sikhandi on his car,
Dhrishtadyumn,刊迪对他的车， dhrishtadyumn ，
Virata, Satyaki the Unsubdued,
virata ，提亚奎该unsubdued ，
Drupada, with his sons, (O Lord of
Earth!) drupada ，与他的儿子， （噢，上帝的地球！ ）
Long armed Subhadra's children, all
blew loud,长期武装subhadra的儿童，全部炸毁响亮，
So that the clangour shook their
foemen's hearts,所以说， clangour摇头foemen的心，
With quaking earth and thundering
heav'n.与震动地球与如雷heav'n 。
Then 'twas -那么'第三世界科学院-
Beholding
Dhritirashtra's battle set,看见了dhritirashtra的战役设定，
Weapons unsheathing, bows drawn forth,
the war武器unsheathing ，鞠躬制定出来，战争
Instant to break - Arjun, whose ensign
badge瞬间打破-三轮，其旗徽章
Was Hanuman the monkey, spake this
thing被hanuman猴， spake这件事
To Krishna the Divine, his
charioteer:以克利须那神的，他的charioteer ：
"Drive, Dauntless One! to yonder open
ground "径，以大无畏的一个！ yonder空地
Betwixt the armies; I would see more
nigh betwixt军队，我会看到更多的来临
These who will
fight with us, those we must slay这些人会打我们，这些我们一定要斩
Today, in war's arbitrament; for,
sure,今天，在战争中的arbitrament ;肯定，
On bloodshed all are bent who throng
this plain,对流血事件都热衷者throng这个平原，
Obeying Dhritirashtra's sinful
son."服从dhritirashtra的罪孽深重的儿子" 。
Thus, by Arjuna
prayed, (O Bharata!)因此，以阿周祈祷， （海外bharata ！ ）
Between the hosts that heavenly
Charioteer与主持人说天朝charioteer
Drove the bright car, reining its milk
white steeds驱车光明的车，驾驭它的奶白色骏
Where Bhishma led, and Drona, and their
Lords.凡bhishma主导，并drona ，其上议院。
"See!" "见" ！ spake he to Arjuna, "where they
stand, spake他向阿周" ，而他们的立场，
Thy kindred of the Kurus:" and the
Prince你的骨肉的kurus ： "王子
Marked on each hand the kinsmen of his
house,标明每手的亲人致敬，他的家，
Grandsires and sires, uncles and
brothers and sons, grandsires和种牛，叔伯兄弟和儿子，
Cousins and sons - in - law and
nephews, mixed堂兄弟和儿子--法律和侄子，混合
With friends and honoured elders; some
this side,与朋友和荣幸长老;一些这方面，
Some that side ranged: and, seeing
those opposed,一些人认为，方不等：与看见那些反对，
Such kith grown enemies - Arjuna's
heart这种kith长大的敌人-阿周的心
Melted with pity, while he uttered
this:融化了怜悯，而他说出这样的：
Arjuna.阿周。 Krishna!克利须那！ as I behold, come here to
shed正如我看哪，来这里棚
Their common blood, yon concourse of
our kin,他们共同的血缘，延亨默大堂我们的亲人，
My members fail, my tongue dries in my
mouth,我的失败，我的舌头干枯，在我嘴里，
A shudder thrills my body, and my
hair 1不寒而栗惊险刺激我的身体，和我的头发
Bristles with
horror; from my weak hand slips刚毛与恐惧，从我的弱手缆
Gandiv, the goodly bow; a fever
burns gandiv ，良弓;发烧烧伤
My skin to parching; hardly may I
stand;我的皮肤parching ;很难让我的立场;
The life within me seems to swim and
faint;生活，在我看来，游泳和微弱;
Nothing do I foresee save woe and
wail!没有做我预料救灾和哀鸣！
It is not good, O
Keshav!这是不好的，噢， keshav ！ nought of good一无所获的好
Can spring from
mutual slaughter!春天从自相残杀！ Lo, I hate啊，我恨
Triumph and domination, wealth and
ease,凯旋和统治，财富与缓和，
Thus sadly won!因此，可悲的获奖者！
Aho!阿霍！ what victory什么胜利
Can bring
delight, Govinda!能够带来喜悦， govinda ！ what rich spoils怎样丰富的战利品
Could profit;
what rule recompense; what span可以获利;什么规则赔偿;什么跨度
Of life itself seem sweet, bought with
such blood?生命本身似乎又甜，买这样的血？
Seeing that these stand here, ready to
die,看到这些站在这里，随时准备死了，
For whose sake life was fair, and
pleasure pleased,为谁而生活是公平的，而高兴高兴，
And power grew precious: - grandsires,
sires, and sons,电力增长了珍贵： -g randsires，种牛，和儿子，
Brothers, and fathers - in - law, and
sons - in - law,兄弟和父亲-在-法律，和儿子--法律，
Elders and
friends!长辈和朋友们！ Shall I deal death on
these应我处理死亡对这些
Even though they
seek to slay us?即使他们想要杀死我们？ Not one blow,没有一个下马威，
O
Madhusudan! o madhusudan ！ will I strike to
gain我会不会罢工，以争取
The rule of all Three Worlds; then, how
much less法治的全部三个世界;那么，如何少得多
To seize an earthly
kingdom!抓住一个俗世的英国！ Killing these这些杀戮
Must breed but
anguish, Krishna!要繁殖，但痛苦，克利须那！ If they be如果他们是
Guilty, we shall grow guilty by their
deaths;有罪，我们会成长被判无罪，他们的死亡;
Their sins will light on us, if we
shall slay他们的罪孽将照耀我们，如果我们不得斩
Those sons of Dhritirashtra, and our
kin;那些儿子dhritirashtra ，以及我们的亲属;
What peace could come of that, O
Madhava?和平是什么，可以来这，澳madhava ？
For if indeed, blinded by lust and
wrath,如果确实，简直到了利令智昏，和愤怒，
These cannot see, or will not see, the
sin这些不能见，还是会看不到，单
Of kingly lines o'erthrown and kinsmen
slain,的王道线o'erthrown和杀害的亲人致敬，
How should not we, who see, shun such a
crime -如何不应该，我们的人看到，顺这样一个犯罪-
We who perceive the guilt and feel the
shame -我们的人察觉到他有罪，并感到耻辱-
O thou Delight of Men,
Janardana?哦，欢愉的男人，纳尔丹？
By overthrow of houses
perisheth由被推翻的房子perisheth
Their sweet
continuous household piety,甜美连续住户的虔诚
And - rites neglected, piety extinct
- -礼记忽视，虔诚灭绝-
Enters impiety upon that
home;进入不虔诚后，即在家;
Its women grow unwomaned, whence there
spring其妇女成长unwomaned ，何时有春天
Mad passions, and the mingling up of
castes,疯狂激情，并相互交织起来的种姓
Sending a Hellward road that
family,送hellward的道路，家庭，
And whoso wrought its doom by wicked
wrath.谁造成的劫难，由邪恶的愤怒。
Nay, and the souls of honoured
ancestors不仅如此，和心灵的荣幸祖先
Fall from their place of peace, being
bereft属于其产地的和平，正在束手无策
Of funeral cakes and the wan death
water.丧葬蛋糕和广域网死水。
So teach our holy
hymns.所以教导我们神圣的圣歌。 Thus, if we slay因此，如果我们斩
Kinsfolk and
friends for love of earthly power,亲属和朋友的爱人间的权力，
Ahovat! ahovat ！ what an evil fault it
were!什么是邪恶故障它！
Better I deem it, if my kinsmen
strike,更好的，我认为，如果我的亲人致敬罢工
To face them weaponless, and bare my
breast面对它们weaponless ，裸露我的乳房
To shaft and spear, than answer blow
with blow.以轴和矛，比回答的打击与冲击。
So speaking, in
the face of those two hosts,所以说，在面对这两个主持人，
Arjuna sank upon his chariot
seat,阿周沉没后，他的战车议席
And let fall bow and arrows, sick at
heart.让秋天弓和箭，有病在心上。
Here Endeth Chapter I of the这里endeth第一章中的
Bhagavad-Gita, bhagavad -歌
Entitled "Arjun - Vishad,"在题为"球员-v ishad"
Or "The Book of the Distress of Arjuna."或"一书的困扰阿周" 。
Better to live on
beggar's bread更好的生活，对乞丐的面包
With those we love
alive,与那些我们爱活着
Than taste their blood in rich feasts
spread,比口味，他们的血液在丰富节日蔓延，
And guiltily
survive!和guiltily生存！
Ah!啊！ were it worse - who
knows?人变得更糟-谁知道呢？ - to be -即将
Victor or vanquished
here,胜利者还是战胜了这里，
When those confront us
angrily当那些对抗，我们愤怒
Whose death leaves living
drear?他的逝世叶片生活drear ？
In pity lost, by doubtings
tossed,在可惜遗失，由doubtings抛出，
My thoughts - distracted -
turn我的想法-分心-转
To Thee, the Guide I reverence
most,为纪念你，指导i崇敬之最，
That I may counsel
learn:我可以辅导学习：
I know not what would heal the
grief我知道，没有什么会医治伤痛
Burned into soul and
sense,烧进灵魂和意识，
If I were earth's unchallenged chief
-如果我是地球上的质疑行政-
A god - and these gone
thence!神-这些经历了从那里！
Sanjaya.巴。 So spake Arjuna to the Lord of
Hearts,所以spake阿周，以主的心，
And sighing, "I will not
fight!"并叹息， "我不会打！ " held silence
then.举行默哀，然后。
To whom, with tender smile, (O
Bharata!)向谁，与投标笑容， （海外bharata ！ ）
While the Prince wept despairing 'twixt
those hosts,而查尔斯王子在哭泣，绝望地' twixt那些主持人，
Krishna made answer in divinest
verse:克里希纳作出答复divinest诗句：
Krishna.克利须那。 Thou grievest where no grief should
be!你grievest那里没有悲伤，应该！ thou speak'st你speak'st
Words lacking
wisdom!换言之，缺乏智慧！ for the wise in heart为明智心
Mourn not for
those that live, nor those that die.悼念不是为那些活，也不是那些死去。
Nor I, nor thou, nor any one of
these,也不是我，也不是你，也没有任何其中之一，
Ever was not, nor ever will not
be,任何时候都不能，也永远不会，
For ever and for ever
afterwards.永远永远。
All, that doth live, lives
always!所有，即doth生活，生命永远！ To man's frame人类的框
As there come
infancy and youth and age,由于前来婴儿和青年的年龄，
So come there raisings - up and layings
- down来吧，有raisings -和l ayings-下跌
Of other and of other life -
abodes,其他和其他生活-a bodes，
Which the wise know, and fear
not.其中明智知道，而不要恐惧。 This that irks -这个irks -
Thy sense - life,
thrilling to the elements -你的感觉-生活，富有激情，以要素-
Bringing thee heat and cold, sorrows
and joys,把你的热与冷，血汗和乐趣，
'Tis brief and mutable!
'运输资讯系统简介，变化无常！ Bear with it,
Prince!熊有了它，王子！
As the wise bear.作为智者承受的。
The soul which is not
moved,灵魂，而不是感动，
The soul that with a strong and
constant calm灵魂，即与一个强大和不断平静
Takes sorrow and takes joy
indifferently,需悲痛，并采取漠然的喜悦，
Lives in the life
undying!生命在生命不朽！ That which is这是
Can never cease to be; that which is
not永远不再成为这其中是不是
Will not exist.会不会存在。
To see this truth of
both看到这个真相都
Is theirs who part essence from
accident,他们是谁的一部分，从本质上的意外，
Substance from
shadow.物质从阴影。 Indestructible,坚不可摧的，
Learn
thou!学习你！ the Life is, spreading life through
all;人生是，传播人生所有;
It cannot anywhere, by any
means,它不能在任何地方，以任何手段，
Be anywise diminished, stayed, or
changed.被anywise减少，停留，或改变。
But for these fleeting frames which it
informs但对于这些稍纵即逝帧，它通知
With spirit deathless, endless,
infinite,与精神deathless ，无穷无尽的，有无限的，
They
perish.他们的灭亡。 Let them perish,
Prince!让他们灭亡，王子！ and fight!和打！
He who shall say, "Lo! I have slain a
man!"他的人会说， "罗！我曾杀害一名男子" ！
He who shall think, "Lo! I am
slain!"他的人会认为， "罗！我杀害" ！ those both这些都
Know naught!知道是徒劳的！ Life cannot slay.生命不能斩。
Life is not
slain!生命是不是杀害！
Never the spirit was born; the spirit
shall cease to be never;永远的精神出生;精神，将停止向被永远;
Never was time it was not; End and
Beginning are dreams!从来没有的时候，它不是;结束，并开始是梦！
Birthless and deathless and changeless
remaineth the spirit for ever;
birthless和deathless和固定不变remaineth精神永远;
Death hath not touched it at all, dead
though the house of it seems!死亡祂所没有触及它的一切，在死亡的，虽然众议院似乎！
Who knoweth it exhaustless, self
sustained,谁知，它的不竭，自我持续的，
Immortal, indestructible, - shall
such成仙，坚不可摧， -应此种
Say, "I have killed a man, or caused to
kill?"说： "我杀害了一名男子，或导致杀人" ？
Nay, but as when
one layeth不仅如此，但正如当一个人layeth
His worn out robes
away,他的破旧的长袍以外，
And, taking new ones,
sayeth,并在考虑新的方案， sayeth ，
"These will I wear today!"
"这些我会穿今天" ！
So putteth by the
spirit所以putteth所体现的精神，
Lightly its garb of
flesh,掉以轻心，其披着人肉
And passeth to
inherit和passeth继承
A residence afresh.居留重新。
I say to thee
weapons reach not the Life;我说给你的武器达成不是生活;
Flame burns it not, waters cannot
o'erwhelm,火焰烧伤，如果不是，水域不能o'erwhelm ，
Nor dry winds wither
it.也不干风枯萎。 Impenetrable,坚不可摧的，
Unentered,
unassailed, unharmed, untouched, unentered ， unassailed
，安然无恙，也不放过，
Immortal, all -
arriving, stable, sure,不朽的，所有-到达的，稳定的，当然，
Invisible, ineffable, by
word无形的，无法形容的，一个字
And thought uncompassed, ever all
itself,与思考uncompassed ，以往所有的本身，
Thus is the Soul
declared!因此，是灵魂宣布！ How wilt thou, then, -如何祢，那么，
-
Knowing it so, -
grieve when thou shouldst not grieve?明知如此， -悲伤的时候，你s houldst不伤心吗？
How, if thou
hearest that the man new - dead如何，如果你hearest该男子是新的东西-死亡
Is, like the man new - born, still
living man -是，像该名男子新-诞生了，仍住男子-
One same, existent Spirit - wilt thou
weep?一个相同的，并不存在精神-祢流泪？
The end of birth is death; the end of
death去年底出生时死亡;月底死亡
Is birth: this is
ordained!是出生地：这是受戒！ and mournest
thou,和mournest你，
Chief of the stalwart
arm!行政的坚定的手臂！ for what befalls对于不幸的是什么
Which could not
otherwise befall?不能否则降临？ The birth诞生
Of living things
comes unperceived; the death生活的东西来unperceived ;死刑
Comes unperceived; between them, beings
perceive:说到unperceived ;它们之间，而感知：
What is there sorrowful herein, dear
Prince?还有什么可伤感，在这里，亲爱的王子？
Wonderful,
wistful, to contemplate!奇妙的，神往的，而不愿去！
Difficult, doubtful, to speak
upon!困难，有疑问，发言时！
Strange and great for tongue to
relate,奇怪的伟大舌关系，
Mystical hearing for every
one!神秘的听证会，为每一位！
Nor wotteth man this, what a marvel it
is,也不wotteth男子，他们这样做，一个奇迹，这就是，
When seeing, and saying, and hearing
are done!当看到，并说，和听力都做了！
This Life within
all living things, my Prince!这种生活的所有的生活吧，我的王子！
Hides beyond harm; scorn thou to
suffer, then,躲进超越伤害;鄙视你受苦，那么，
For that which cannot
suffer.对于那些不能受苦。 Do thy part!做你的一部分！
Be mindful of thy
name, and tremble not!小心你的名字，闻风丧胆，不！
Nought better can betide a martial
soul化为乌有，可以更好地降临到武术魂
Than lawful war; happy the
warrior比合法的战争;高兴的勇士
To whom comes joy of battle - comes, as
now,谁是喜悦的战役-来了，和现在一样，
Glorious and fair, unsought; opening
for him光荣和公平的， unsought ;开放，为他
A gateway unto
Heav'n.门户所不欲heav'n 。 But, if thou
shunn'st但是，如果你shunn'st
This honourable field - a Kshattriya
-这位场-k shattriya-
If, knowing thy duty and thy task, thou
bidd'st如果知道你的责任和你的任务，你bidd'st
Duty and task go by - that shall be
sin!职责和任务去-这应单！
And those to come shall speak thee
infamy和那些来谈论你的臭名
From age to age;
but infamy is worse从年龄到年龄，但臭名更糟
For men of noble blood to bear than
death!为官兵高尚的血液要承担比死刑！
The chiefs upon their battle
chariots酋长后，他们的战斗战车
Will deem 'twas fear that drove thee
from the fray.会认为'第三世界科学院恐惧驱使你来自被卷入旋涡。
Of those who held thee mighty souled
the scorn那些举行祢威武souled了鄙薄
Thou must abide, while all thine
enemies你必须遵守，而所有的敌人
(continues . . . ) （继续… … 。 ）
Hinduism in its narrower sense, is the conglomeration of religious beliefs and practices existing in India that have grown out of ancient Brahminism, and which stand in sharp contrast to orthodox, traditional Brahminism today.印度教在其狭义的，是集团化的宗教信仰和习俗中存在的印度已经长大了古代brahminism ，以及哪些立场形成鲜明对比的东正教，传统brahminism今天。 Hinduism is the popular, distorted, corrupted side of Brahminism.印度教是受欢迎的，被扭曲，败坏的一面brahminism 。 In its broad sense, it comprises those phases of religous, social, and intellectual life that are generally recognized in India today as the legitimate outgrowth of ancient Brahmin institutions, and hence are tolerated by the Brahmin priests as compatible with Brahmin traditions.在其广泛的意义上讲，它包括这些阶段的宗教，社会，智力和生活中一般都公认在印度今天为合法产物，古代婆罗门机构，因此是不能容忍的，由婆罗门祭司为兼容婆罗门传统。 Far from being a uniform system of worship, Hinduism, in this large sense, comprises, besides orthodox Brahminism, the numerous sectarian developments of cult in honour of Vishnu, Siva, and their associates, in which for centuries the great mass of the people have found satisfaction for their religious cravings.远不是一个统一的制度，信仰印度教，在这个大意义上说，组成，除了正统brahminism ，众多教派的发展，在邪教的荣誉vishnu ，湿婆，他们的同伙，其中数百年的大弥撒的人找到满意为自己的宗教的渴望。 In Hinduism, as distinguished from the heretical sects of India, it is of minor importance what sort of worship is adopted, provided one recognizes the supremacy of the Brahmins and the sacredness of Brahmin customs and traditions.在印度教，作为有别于异端教派的印度，这是轻微的重要性，什么样的崇拜，是通过了，只要承认一个至高无上的婆罗门和神圣的婆罗门的习俗和传统。 In the pantheistic all-god Brahma, the whole world of deities, spirits, and other objects of worship is contained, so that Hinduism adapts itself to every form of religion, from the lofty monotheism of the cultivated Brahmin to the degraded nature-worship of the ignorant, half savage peasant.在pantheistic所有神布拉马，整个世界的神灵，烈酒，和其他崇拜对象载，使印度教适应化修改，以各种形式的宗教，从崇高的神的栽培婆罗门，以退化性崇拜无知者，有一半的野蛮农民。 Hinduism, to quote Monier Williams, "has something to offer which is suited to all minds. Its very strength lies in its infinite adaptability to the infinite diversity of human characters and human tendencies. It has its highly spiritual and abstract side suited to the metaphysical philosopher151its practical and concrete side suited to the man of affairs and the man of the world-its esthetic and ceremonial side suited to the man of poetic feeling and imagination-its quiescent and contemplative side suited to the man of peace and lover of seclusion. Nay, it holds out the right hand of brotherhood to nature-worshippers, demon-worshippers,印度教，引用莫尼尔威廉姆斯， "有某种联系，以优惠的，是适合于所有的头脑，它非常的实力在于它无穷的适应性到无限多样性的人类角色和人的倾向，它有高度的精神文明和抽象方适合形而上philosopher151its实际和具体的方适合该名男子的事务和人的世界，其审美和礼仪方面适合该名男子的诗意感受和想象力-其静态和contemplative方适合该名男子的和平与爱人隐居。 NaY固，它抓住了右手的兄弟情谊，以大自然为善信，恶魔善信，
animal-worshippers, tree-worshippers, fetish-worshippers.动物做礼拜，绿树做礼拜，恋物癖-车公庙参拜。 It does not scruple to permit the most grotesque forms of idolatry, and the most degrading varieties of superstition.它没有顾忌，允许最怪诞形式的偶像崇拜，最有辱人格品种的迷信。 And it is to this latter fact that yet another remarkable peculiarity of Hinduism is mainly due-namely, that in no other system in the world is the chasm more vast which separates the religion of the higher, cultured, and thoughtful classes from that of the lower, uncultured, and unthinking masses" (Brahmanism and Hinduism, 1891, p. 11). Hinduism is thus a national, not a world religion, it has never made any serious effort to proselytize in countries outside of India. The occasional visits of Brahmins to countries of Europe and America, and their lectures on religious metaphysics are not to be mistaken for genuine missionary enterprises. Not to speak of its grosser phases, Hinduism, even in its highest form known as Brahminism, could not take root and flourish in countries where the caste system and the intricate network of social and domestic customs it implies do not prevail. Nor has Hinduism exercised any notable influence on European thought and culture. The pessimism of Schopenhauer and his school is indeed very like the pessimism of Buddhism and of the Vedanta system of philosophy, and seems to have been derived from one of these sources. But apart from this unimportant line of modern speculation, and from the abortive theosophic movement of more recent times, one finds no trace of Hindu influence on Western civilization. We have nothing to learn from India that makes for higher culture. On the other hand, India has much of value to learn from Christian civilization.它是后者的事实，但另一个显着特点，印度教，主要是由于-即，在没有其他系统，在世界上是鸿沟更为广阔隔开，宗教较高，培养的，并经过深思熟虑的班，由时表示，在该较低，未培养，并不假思索群众" （婆罗门教和印度教， 1891年，第11页） 。印度教，因此是一个国家，而不是一个世界宗教，它从来没有做出任何认真的努力，以proselytize在国家外，印度，偶尔访问婆罗门，以欧美国家，他们的讲课对宗教玄学，是不是会被误认为真正的传教企业。不要说其grosser阶段，印度教，即使在其最高形式称为brahminism ，不能扎根并蓬勃发展所在国家的种姓制度和错综复杂的网络社会和国内海关，它意味着不占上风，也没有印度教行使任何显着的影响，欧洲的思想和文化。悲观主义的叔本华和他的学校实在是很喜欢的悲观主义和佛教的该vedanta系统哲学，似乎已被来自其中的源代码，但是，除了这不重要线的现代投机，从胎死腹中theosophic运动比较近的时候，人们发现任何踪影，印度教的影响，对西方文明。我们没有什么可借鉴印度这使得更高的文化。另一方面，印度有很大的价值，以学习基督教文明。
According to the census of 1901, the total population of India is a little more than 294,000,000 souls, of which 207,000,000 are adherents of Hinduism.据普查， 1901年，占总人口的印度是一个多2.94亿亡灵，其中207000000顷遗民印度教。 The provinces in which they are most numerous are Assam, Bengal, Bombay, Berrar, Madras, Agra, and Oudh, and the Central Provinces.各省在他们最众多的是阿萨姆，孟加拉，孟买， berrar ，马德拉斯，阿格拉，并oudh ，和中部省份。 Of foreign religions, Mohammedanism has, by dint of long domination, made the deepest impression on the natives, numbering in India today nearly 62,500,000 adherents.外国宗教， mohammedanism ，凭借长期的统治，取得了印象最深的土人，人数在印度今天将近62500000附和。 Christianity, considering the length of time it has been operative in India, has converted but an insignificant fraction of the people from Hinduism.基督教，考虑到这个时间的长短，它一直执行在印度，已改建，但一个很小很小一部分人来自印度教。 The Christians of all sects, foreign officials included, number but 2,664,000, nearly one-half being Catholics.基督徒的所有教派，外国政府官员在内，但人数266.4万，将近一半被天主教徒。
It was not till towards the end of the eighteenth century that Europeans-excepting Father de Nobili and a few other early missionaries-acquired any knowledge of Sanskrit and allied tongues in which the sacred literature of India was preserved.它不是直到接近年底的18世纪，欧洲人-除父亲德诺比利和其他一些早期传教士获得任何知识的梵语和专职舌头在其中的神圣文学的印度被保留。 The extensive commerce which the English developed in Bombay and other parts of India gave occasion to English scholars to make extensive studies in this new field of Oriental research.广泛的商业，其中英语发达，在孟买和印度其他地区作了一次，以英语学者作出了广泛的研究，在这一新领域的东方研究。 Sir William Jones was one of the first European scholars to master Sanskrit and to give translations of Sanskrit texts.主席先生威廉琼斯是第一次被欧洲学者掌握梵语，并让翻译梵文文本。 He translated in 1789 one of Kalidasa's classic dramas, the "Sakuntalã", and in 1794 published a translation of the "Ordinances of Manu".他翻译的，在1789年的一个kalidasa的经典话剧， " sakuntalã " ，并在1794年出版了一本翻译"的条例，马努" 。 He founded, in 1784, the Royal Asiatic Society, destined to prove a powerful means of diffusing the knowledge of Indian literature and institutions.他创立了，可以追溯到1784年，皇家亚洲协会，注定要证明的一个强有力的手段传播知识的印度文学和机构。 An able, but less famous, contemporary was the Portuguese missionary, Father Paulinus a Sancto Bartholomeo, to whom belongs the honour of composing the first European grammar of the Sanskrit tongue, published at Rome in 1790.一支能干，但不出名，当代是葡萄牙传教士，父亲paulinus一sancto bartholomeo ，向谁属于荣幸组成的第一个欧洲文法的梵语舌，发表在罗马1790年。 The first important study of Indian literature and rites was made by Henry T. Colebrooke.第一个重要的研究印度文学和仪式是由亨利汤匙colebrooke 。 His "Miscellaneous Essays on the Sacred Writings and Religion of the Hindus", first published in 1805, became a classic in this new field of research.他的"杂项杂文神圣的著作和宗教的印度教徒" ，最早发表于1805年，已成为经典，在这个新的研究领域。 The collection was reedited in 1873 by Professor EB Cowell, and is still a work of great value to the student of Hinduism.收集被reedited在1873年，由教授执委会cowell ，仍是一个工作，具有极大的价值，以学生的印度教。 Other distinguished scholars of England who contributed to the knowledge of Brahminism and Hinduism were Horace H. Wilson, author of a Sanskrit dictionary and of a translation of the Vishnu Purana (1840) and other Hindu texts; John Muir, author of the great work "Original Sanskrit Texts on the Origin and History of the People of India, their Religions and Institutions" (5 vols., London, 1858-70), and Sir Monier Williams, whose work "Brahmanism and Hinduism, Religious Thought and Life in India" (4th ed., London, 1891), is a masterly exposition of Hinduism.其他杰出学者的英格兰作出贡献的人的知识brahminism和印度教人贺拉斯每小时威尔逊，作者一梵语字典和一个翻译的vishnu purana （ 1840 ）及其他印度教文本;约翰和国防部长的作者，伟大的工作"原梵语文本的起源和历史的印度人民，他们的宗教和机构" （ 5卷，伦敦， 1858年至1870年） ，以及主席先生莫尼尔威廉姆斯，他们的工作" ，婆罗门教和印度教，宗教思想和生活在印度" （第四版，伦敦， 1891年） ，是一种巧妙地阐述了印度教。 With these may be associated Professor Max Müller, though whose exertions the most important sacred texts of India as well as of other Oriental lands have been made accessible to English readers in the well-known collection, "The Sacred Books of the East".与这些可能是相关教授最大值穆勒，虽然其exertions最重要的神圣文本，印度以及其他东方的土地都可以向英语读者，在著名的收集， "神圣的书籍西气东输" 。 In America Professor William D. Whitney made valuable contributions to the understanding of the Atharva Veda and other Brahmin texts.在美国教授威廉四惠特尼作出了宝贵的贡献，以加深对阿塔发吠陀和其他婆罗门文本。 His labours have been ably supplemented by the studies of Professors CR Lanman, M. Bloomfield, and EW Hopkins.他的劳动力已干练辅之以研究的教授铬lanman ，米菲尔德，和EW霍普金斯。 The contributions of Continental scholars to the knowledge of the literature and religions of India are of the very greatest importance.贡献的大陆学者，以知识的文学与宗教的印度都是具有非常意义最为重大。 The distinguished Orientalist Eugène Burnouf, in the midst of his studies on Buddhism and Zoroastrianism, found time to translate in part the "Bhagavata Purana" (Paris, 1840).尊敬的东方eugène比尔努夫，在复杂多变的，他研究佛教和zoroastrianism ，发现时间翻译部分的" bhagavata purana " （巴黎， 1840年） 。 R. Roth and F. Kuhn made valuable studies on the early Vedic texts, while Chr.传译罗斯和F库恩提出了宝贵的研究，对早期吠陀文本，而人权委员会。 Lassen produced his "Indische Alterthumskunde" in four volumes (Bonn, 1844-61), a monument of erudition. lassen制作他的" indische alterthumskunde "四卷（波恩， 1844年至1861年） ，碑的博学。 A. Weber, among other works in this field, published a "History of Indian Literature" (English translation, London, 1892).答：韦伯，除其他工程在这一领域，出版了一本"历史的印度文学" （英文译本，伦敦， 1892年） 。 Eminent modern Indianists are A. Barth, author of the excellent "Religions of India" (London, 1882), H. Oldenberg, and G. Bühler, whose valuable translations of sacred texts may be found in the "Sacred Books of the East".著名现代indianists是甲巴特，作者的极好的"宗教的印度" （伦敦， 1882年） ，每小时oldenberg和G bühler ，其宝贵的翻译经文，可在"神圣的书籍西气东输" 。 Among those who have made valuable contributions to the study of Hinduism are a number of Catholic priests.在那些作出了宝贵的贡献，这项研究的是印度教的一些天主教神父。 Besides Father Paulinus, already mentioned, are the Abbé Roussel, who was chosen to assist in completing the translation of the voluminous "Bhagavata Purana", begun by Burnouf, and who has besides published interesting studies on Hinduism; the Abbé Dubois, who published a masterly exposition of Modern Hinduism under the title "Hindu Manners, Customs and Ceremonies" (Oxford, 1897); and Father J. Dahlmann, SJ Finally, it is but fair to note that considerable excellent work is being done by native Hindu scholars in translating and interpreting sacred Hindu texts.除了父亲paulinus ，已经提到的，是abbé着，他们被选为协助完成翻译厚厚的" bhagavata purana " ，一开始比尔努夫，且已出版了，除了有趣的研究印度教; abbé迪布瓦，他们出版了一本巧妙地阐述了现代印度教的标题下， "印度教礼节，习俗和仪式" （牛津， 1897年） ;和父亲j. dahlmann ，律政司司长最后，也只不过是公平地注意到，有相当出色的工作正在由本土印度教学者在翻译和诠释神圣的印度教文本。 One of the most diligent is Nath Dutt, author of the following works: "The Mahabharata, Translated Literally from the Sanskrit Text", Parts I-XI (Calcutta, 1895-99); "The Bhagavadgita" (Calcutta, 1893); "The Vishnu Purana Translated into English Prose" (Calcutta, 1896).其中一个最勤奋的是纳特多人，作者以下工程： "摩诃婆罗多，从字面上翻译，由梵文文本" ，第一部分喜（加尔各答， 1895年至1899年） ， " bhagavadgita " （加尔各答， 1893年） ; "该vishnu purana翻译成英语散文" （加尔各答， 1896年） 。 FB Pargiter has translated into English the "Markandeya Purana", Fasc.蓝天飞行pargiter已翻译成英文的" markandeya purana " ， fasc 。 i-vi (Calcutta, 1888-99), and EPC Roy, besides giving an English translation of the Mahabharata (Calcutta. 1883-96), has published the "Sree Krishna" (Calcutta, 1901).一至六（加尔各答， 1888年至1899年） ，与EPC罗伊，除了英文译本的摩诃婆罗多（ calcutta. 1883年至1896年） ，出版了" sree克利须那" （加尔各答， 1901年） 。 M. Battacharya has published an interesting work entitled "Hindu Castes and Sects" (Calcutta, 1896).米battacharya出版了一个很有趣的工作，题为"印度教种姓和教派" （加尔各答， 1896年） 。
Publication information Written by Charles F. Aiken.出版信息写查尔斯F艾肯。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume VII.奉献给圣心耶稣基督天主教百科全书，体积七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
Ann.人工神经网络。 du Musée Guimet (Paris, 1885); HOPKINS, The Grand Epic of India, its Character and Origin (New York, 1901); India Old and New (New York, 1901); Religions of India (Boston, 1895); MITCHELL, The Great Religions of india (New York, 1906); WILLIAMS, Hinduism (New York, 1897); DAHLMANN, Das Mahabharata als Epos und Rechtsbuch (Berlin, 1895); IDEM, Genesis des Mahabharata (Berlin, 1899); ROUSSEL, Légendes morales de l'Inde empruntées au Bhagavata Purana et au Mahabharata (2 vols., Paris, 1900-01); IDEM, Cosmologie hindoue d'après le Bhagavata Purana (Paris, 1898); DE TASSY, Histoire de la littérature hindoue et hindoustanie (3 vols., Paris, 1870-71); WILKINS, Modern Hinduism (2nd ed., London, 1887); COLINET, Les Doctrines philosophiques et religieuses de La Bhagavadgita (Paris, 1884).杜博物馆guimet （巴黎， 1885年） ;霍普金斯，宏伟史诗印度，它的性质和起源（纽约， 1901年） ;印度新与旧（纽约， 1901年） ;宗教的印度（波士顿， 1895年） ;米切尔各大宗教的印度（纽约， 1906年） ;威廉姆斯，印度教（纽约， 1897年） ; dahlmann之摩诃婆罗多勾地表制度环境保护主任und rechtsbuch （柏林， 1895年） ;同上，成因万摩诃婆罗多（柏林， 1899年） ;着， légendes莫拉莱斯德l'独立empruntées凹bhagavata purana等凹摩诃婆罗多（ 2卷，巴黎， 1900年至1901年） ;同上， cosmologie hindoue -镳乐b hagavatap urana（巴黎， 1 898年） ;德t assy，历史和德香格里拉l ittératureh indoue等h indoustanie （ 3卷，巴黎， 1870年至1871年） ;威尔金斯，现代印度教（第二版，伦敦， 1887年） ;科利内，就业辅导组教义philosophiques等religieuses德香格里拉bhagavadgita （巴黎， 1884年） 。
By Brahminism is meant the complex religion and social system which grew out of the polytheistic nature-worship of the ancient Aryan conquerors of northern India, and came, with the spread of their dominion, to be extended over the whole country, maintaining itself, not without profound modifications, down to the present day.由brahminism是指复杂的宗教和社会制度的前身是本polytheistic自然崇拜的古代雅利安征服者的印度北部，并于同传播他们的统治，将延长至超过了全国，维持本身，而不是如果没有深刻的变通后，回落到目前的一天。 In its intricate modern phases it is generally known as Hinduism.在错综复杂的现代阶段，这是一般人都知道，因为印度教。
I. BRAHMIN TEXTS一，婆罗门文本
Our knowledge of Brahminism in its earlier stages is derived from its primitive sacred books, originally oral compositions, belonging to the period between 1500-400 BC我们所知的brahminism在其早期阶段是从它的原始神圣的书籍，原来口头作文，属于期间公元前1500-400
First of all, there are four Vedas (veda means wisdom) dating from 1500 to 800 BC, and consisting首先，有4个vedas （吠陀手段智慧） ，可以追溯到1500至公元前800人，并包括
of a collection of ancient hymns (riks),the so-called Rig-Veda, in praise of the many gods;一个收集古代圣歌（ riks ） ，即所谓的钻机-吠陀，讴歌了许多神;
of the Sama-veda, compiled from parts of the Rig-Veda as a song-service for the soma-sacrifice;该萨玛-吠陀，汇编了从零部件的钻机-吠陀正如一首歌，服务为体自我牺牲;
of the Yajur-Veda, a liturgy composed partly of ancient hymns and partly of other prayers and benedictions to be used in the various forms of sacrifice;该亚朱尔-吠陀，礼仪中的组成部分的古代圣歌和部分其他祈祷和benedictions可用于各种形式的牺牲;
and of the Atharva-Veda, a collection of popular exorcisms and magical incantations largely inherited from primitive Aryan days.与该阿塔发-吠陀，收集流行驱魔仪式而神奇incantations基本上继承了从原始雅利安天。
Next in order are the Brahmanas (about 1000-600 BC).未来在治安，是brahmanas （约公元前1000-600 ） 。 They are a series of verbose and miscellaneous explanations of the texts, rites, and customs found in each of the four Vedas, composed expressly for the use of the Brahmins, or priests.他们是一连串的长篇大论和杂项的解释文本，礼记，海关发现，在每家vedas ，组成明确为使用的婆罗门，或祭司。 They are followed (800-500 BC) by the so-called Upanishads, concerned chiefly with pantheistic speculations on the nature of deity and the end of man; and lastly, by the Sutras (600-400 BC), which are compendious guides to the proper observance of the rites and customs.他们是遵循（ -500 BC ）的由所谓upanishads ，主要是关注与pantheistic揣测性质的神和归宿的男子;最后，由诵经（公元前600-400 ） ，这是一种compendious指南适当遵守的礼仪和习俗。 The most important are the Grhya-Sutras, or house-guides, treating of domestic rites, and the Dharma-sutras, or law-guides, which were manuals of religious and social customs.最重要的是grhya -诵经，或家指南，治疗的国内仪轨和护法-诵经，或依法指南，其中手册的宗教和社会习俗。 Being meant for layman as well as priest, they reflect the popular, practical side of Brahminism, whereas the Brahmanas and Upanishads show us the religion on its priestly, speculative side.正在意思是门外汉，以及神职人员，他们反映民意，切实可行的一面brahminism ，而brahmanas和upanishads向我们展示了宗教，就其司铎，投机性的一面。 Closely related to the law-guides is the justly famed metrical treatise, Manava-Dharma-Sastra, known in English as the Laws of Manu.密切相关的法律指南，是著名的公正计量伤寒， manava -大法-文学，众所周知，在英语作为法律的马努。 It belongs probably to the fifth century BC These, together with the two sacred epics of a later age, the "Ramayana," and the "Mahabharata," embrace what is most important in sacred Brahmin literature.它属于大概在公元前五世纪，这些，连同这两个神圣的史诗稍后时代， "罗摩衍那"和"摩诃婆罗多"的怀抱才是最重要的，在神圣的婆罗门文学。
II.二。 EARLY BRAHMINISM OR VEDISM早brahminism或vedism
The religion of the Vedic period proper was comparatively simple.宗教的吠陀时期适当相对简单。 It consisted in the worship of many deities, great and small, the personified forces of nature.它包括在崇拜许多神，大和小，人格化的自然力量。 Prominent among these were其中最突出的人
Varuna, the all-embracing heaven, maker and lord of all things and upholder of the moral law; varuna ，包罗一切的天堂，制造商和所有的人的主事物和维护者的道德律;
the sun-god, variously known as太阳神，以各种称为
Surya, the enemy of darkness and bringer of blessings; as苏里亚，敌人的黑暗和bringer的祝福;
Pushan the nourisher;普善的哺育;
Mitra, the omniscient friends of the good, and the avenger of deceit; as Mitra ） ，无所不知友善，复仇者的欺骗;
Savitar the enlightener, arousing men to daily activity, and as Vishnu, said to have measured the earth in three great strides and savitar的启蒙，激发官兵的日常活动，并作为vishnu ，说是有实测地球三大步，并
to have given the rich pastures to mortals;有鉴于丰富的牧草，以凡人;
the god of the air, Indra, like Mars, also, the mighty god of war, who set free from the cloud-serpent Ahi (or Vritra), the quickening rain; Rudra, later known as Siva, the blessed one, the god of the destructive thunderstorm, an object of dread to evil-doers, but a friend to the good; Agni, the fire-god, the friend and benefactor of man, dwelling on their hearths, and bearing to the gods their prayers and sacrificial offerings; Soma, the god of that mysterious plant whose inebriating juice was so dear to the gods and to man, warding off disease, imparting strength and securing immortality.神空气中，因陀罗，像火星，同时，威武战争之神，谁定，不受云层和毒蛇， AHI （或弗栗多） ，加快雨; rudra ，后来被称为湿婆，有福了，神的破坏性雷阵雨，一个对象的恐惧，以恶人，但一位朋友向好;烈火，火为神，朋友和恩人的人，在谈到他们的火炉，同时向神祈祷和祭祀;体，神说，神秘的植物，其inebriating汁，让亲爱的，以神和人类，抵挡疾病，传授实力，并确保不死的。
There were no temples in this early period.有没有寺庙，在这样早的时期。 On a small mound of earth or of stones the offering was made to the gods, often by the head of the family, but in the more important and complicated sacrifices by the priest, or Brahmin, in union with the householder.一个小土堆的土或石头提供了神灵，往往由一家之长，但在更为重要和复杂的牺牲，由牧师或婆罗门，在联盟范围内住户。 The object of every sacrifice was to supply strengthening food to the gods and to secure blessings in return.对象的一切牺牲，是为了加强供应食物给神，并争取祝福回报。 Human victims, though rare, were not wholly unknown, but animal victims were at this period in daily use.人的受害者，虽然罕见的，并没有完全不清楚，但动物受害人，在此期间，在日常使用。 First in importance was the horse, then the ox or cow, the sheep, and the goat.第一次在重要的是马匹，那牛或牛，羊，山羊。 Offerings of clarified butter, rice, wheat, and other kinds of grain were also very common.产品的澄清酥油，大米，小麦等种粮也很普遍。 But dearer to the gods than any of these gifts, and rivaling the horse-sacrifice in solemnity, was the offering of the inebriating juice of the Soma-plant, the so-called Soma-sacrifice.但昂贵向神明超过上述任何礼金和堪舆马-牺牲在庄严，是提供了inebriating汁的体植物，即所谓的Soma -牺牲。 Hymns of praise and petitions, chiefly for the good things of life, children, health, wealth, and success in undertakings, accompanied these sacrificial offerings.圣歌赞美和请愿活动，主要是为办好事的生活，儿童，健康，财富和成功的事业，伴随着这些祭祀。 But the higher needs of the soul were not forgotten.不过，较高的需要，灵魂没有被遗忘。 In hymns of Varuna, Mitra, and the other gods there are striking texts expressing a sense of guilt and asking for forgiveness.在圣歌的varuna ， Mitra ） ，以及其他神，有许多惊人的文本表达意义上的认罪，并请求原谅。 At a time when the earlier Hebrew scriptures were silent as to the rewards and punishments awaiting man in the future life, we find the ancient rik-bards giving repeated expression to their belief in a heaven of endless bliss for the just, and in an abyss of darkness for the wicked.在这个时候，越早希伯来语圣经沉默的，以该兑现奖惩，等待男子在今后的生活中，我们发现古代rik - bards给予反复表达自己的信仰，在天堂的无穷的极乐世界，为公正，并在水深火热黑暗的恶人。
Devotion to the Pitris (Fathers), or dead relatives, was also a prominent element in their religion.奉献给提取（父亲） ，或死的亲人，这也是一个突出的元素，在他们的宗教活动。 Although the Pitris mounted to the heavenly abode of bliss, their happiness was not altogether independent of the acts of devotion shown them by the living.虽然提取展开向天朝居留权的极乐世界，他们的幸福，是不是完全独立的行为，表现出的奉献他们的生活。 It could be greatly increased by offerings of Soma, rice, and water; for like the gods they were thought to have bodies of air-like texture, and to enjoy the subtile essence of food.它可以大大增加产品的Soma ，大米和水;一样，为神，他们被认为是有机构的空气一样的纹理，并享受subtile本质上的食物。 Hence, the surviving children felt it a sacred duty to make feast-offerings, called Sraddhas, at stated times to their departed Pitris.因此，幸存的儿童感到一种神圣的责任，使盛宴-产品，所谓sraddhas ，说明倍他们离开提取。 In return for these acts of filial piety, the grateful Pitris protected them from harm and promoted their welfare.作为回报，为这些行为的孝道，感谢提取保护他们不受伤害，并促进了他们的福利。 Lower forms of nature-worship also obtained.低级形态的自然崇拜，也得到了。 The cow was held in reverence.母牛举行崇敬。 Worship was given to trees and serpents.崇拜的是给树木和serpents 。 Formulae abounded for healing the diseased, driving off demons, and averting evil omens.公式abounded为医治病，驱赶恶魔，并避免恶兆头。 Witchcraft was dreaded, and recourse to ordeals was common for the detection of guilt.巫术是可怕的，并诉诸磨难是常见的检测罪责。
III.三。 POPULAR BRAHMINISM流行brahminism
In the period that saw the production of the Brahmanas and the Upanishads, the Vedic religion underwent a twofold change.在这段时间，看到生产的brahmanas和upanishads ，吠陀宗教经历了一个双重的变化。 On the practical side there was an exuberant growth of religious rites and of social restrictions and duties, while on the theoretical side, Vedic belief in the efficacy of personal deities was subordinated to a pantheistic scheme of salvation.在实际方面，则有旺盛的增长宗教仪轨和社会的限制和义务，而对理论方面，吠陀信仰的功效个人神佛是服从于一个pantheistic计划的救赎。 Thus the earlier religion developed on the one hand into popular, exoteric Brahminism, and on the other hand into priestly, esoteric Brahminism.因此较早宗教上发展起来，一方面为受欢迎，开放式brahminism ，并在另一方面成为司铎，深奥brahminism 。 The former is reflected in the Brahmanas and the Sutras; the latter in the Upanishads.前者是反映在brahmanas和经典;后者在upanishads 。
The transformation to popular Brahminism was largely due to the influence of the Brahmins, or priests.转型到大众brahminism ，主要是因为影响了婆罗门，或祭司。 Owing to their excessive fondness for symbolic words and forms, the details of ritual became more and more intricate, some assuming so elaborate a character as to require the services of sixteen priests.由于其过度偏爱象征性言论和形式，详情仪式变得越来越错综复杂，一些假设，以便制定一项性格和要求服务的16名神父。 The sacrifice partook of the nature of a sacramental rite, the due performance of which was sure to produce the desired end, and thus became an all-important center around which the visible and invisible world revolved.牺牲了partook的性质，一个圣事礼仪，由于表现的是肯定会产生预期的目标，从而成为所有重要的中心围绕着这些有形和无形的世界旋转。 Hence it merited liberal fees to the officiating priests.因此，它值得自由费用，以主祭司。 Still it was not a mere perfunctory rite, for if performed by an unworthy priest it was accounted as both useless and sacrilegious.还是这不是一个单纯敷衍成年礼的，因为如果由一个卑微的牧师，这是占了两无用和亵渎。 In keeping with this complicated liturgy was the multitude of prayers and rites which entered into the daily life of both priest and layman.顺应这一复杂的礼仪中是千头万绪的祈祷和宗教仪式而进入日常生活都牧师和门外汉。 The daily recitation of parts of the Vedas, now venerated as divine revelation, was of first importance, especially for the Brahmins.每天背诵的部分的vedas ，现在崇敬的，因为神的启示，是第一重要的，尤其是对婆罗门。 It was a sacred duty for every individual to recite, morning and evening, the Savitri, a short prayer in honor of the vivifying sun.这是一个神圣职责，为每一个人朗诵，早上和傍晚，萨维特里，短期内祈祷，在荣誉的生机孙。 A scrupulous regard for ceremonial purity, surpassing even that of the Jewish Pharisee, gave rise to an endless succession of purifactory rites, such as baths, sprinkling with water, smearing with ashes or cow-dung, sippings of water, suppressions of breath--all sacramental in character and efficacious for the remission of sin.一，一丝不苟，不顾礼仪的纯洁性，超越甚至是犹太人pharisee ，产生了一种生生不息的purifactory仪轨，如洗澡，喷淋水，抹黑与骨灰或奶牛-牛粪， sippings水， suppressions呼气-所有圣事的性质和有效的为罪孽的赦免。 There is reason to believe that the consciousness of guilt for sin committed was keen and vivid, and that in the performance of these rites, so liable to abuse, a penitential disposition of soul was largely cultivated.我们有理由相信，意识内疚单致力于热衷于和生动的，而且在执行这些仪轨，所以会被滥用， penitential处置的灵魂，主要是耕地。
In popular Brahminism of this period the idea of retribution for sin was made to embrace the most rigorous and far-reaching consequences, from which, save by timely penance, there was no escape.在流行brahminism这一时期的思想报应单了，去拥抱最严谨，最深远的后果，从这里，救及时忏悔，并没有逃脱。 As every good action was certain of future recompense, so every evil one was destined to bear its fruit of misery in time to come.作为每一个良好的行动是在一定的将来赔偿，所以每一个邪恶的人注定要承受其果实的苦难，在今后一段时间。 This was the doctrine of karma (action) with which the new idea of rebirth was closely connected.这是该学说的因果报应（行动） ，其中的新思路，再生密切相关。 While the lasting bliss of heaven was still held out to the just, different fates after death were reserved for the wicked, varying, according to the nature and amount of guilt, from long periods of torture in a graded series of hells, to a more or less extensive series of rebirths in the forms of plants, animals, and men.而持久的极乐天堂，仍向公正，不同的命运，死后则预留给了邪恶，变，根据性质和金额内疚，从长时间的酷刑分级一系列hells ，以更或更少了一系列广泛的rebirths在形式的植物，动物，和男人。 From the grade to which the culprit was condemned, he had to pass by slow transition through the rest of the ascending scale till his rebirth as a man of honorable estate was attained.从品位，其中的罪魁祸首，被谴责，他的公司要经过缓慢过渡其余的规模递增，直至他的重生作为一个男人的光荣地产已经实现。 This doctrine gave rise to restrictive rules of conduct that bordered on the absurd.这一学说引起了限制性的行为规则，即近似荒唐的。 Insects, however repulsive and noxious, might not be killed; water might not be drunk till it was first strained, lest minute forms of life be destroyed; carpentry, basket-making, working in leather, and other similar occupations were held in disrepute, because they could not be carried on without a certain loss of animal and plant life.昆虫，但令人厌恶和有毒，有可能不被杀死;水可能不是喝醉了，直至把它最初的紧张，以免分钟的生命形式予以销毁;木工，篮子决策工作，在皮革，以及其它类似的职业举行蒙羞，因为他们无法进行下去，没有一定损失，对动物和植物的生命。 Some zealots went so far as to question the blamelessness of tilling the ground on account of the unavoidable injury done to worms and insects.一些痴迷者竟然以怀疑无可指摘的翻耕地面就交代了不可避免的伤害做了蠕虫和昆虫。 But on the other hand, the Brahmin ethical teaching in the legitimate sphere of right conduct is remarkably high.但另一方面，婆罗门伦理教学在合法范围内的权利的行为是非常高。 Truthfulness, obedience to parents and superiors, temperance, chastity, and almsgiving were strongly inculcated.真，服从家长和上级，戒酒，贞节，救济强烈灌输。 Though allowing, like other religions of antiquity, polygamy and divorce, it strongly forbade adultery and all forms of unchastity.虽然允许，跟其他宗教的文物，一夫多妻和离婚的，它坚决禁止通奸和一切形式的不贞洁。 It also reprobated suicide, abortion, perjury, slander, drunkenness, gambling, oppressive usury, and wanton cruelty to animals.它也reprobated自杀，堕胎，伪证罪，诽谤，酗酒，赌博，欺压盘剥，并肆意虐待动物。 Its Christianlike aim to soften the hard side of human nature is seen in its many lessons of mildness, charity towards the sick, feeble, and aged, and in its insistence on the duty of forgiving injuries and returning good for evil.其christianlike目的，以软化硬的一面，人性来看，其许多经验教训的平和，慈善，对患病者，体衰，以及年龄，并在其坚持的责任宽恕伤害和回流良好，为邪恶。 Nor did this high standard of right conduct apply simply to external acts.也没有这个高水准的权利进行申请，只不过外在的行为。 The threefold division of good and bad acts into thought, words, and deeds finds frequent expression in Brahmánic teaching.三重分工好的和坏的行为纳入思想和言行认定频繁表达brahmánic教学。
Intimately bound up in the religious teaching of Brahminism was the division of society into rigidly defined castes.密切相连，在宗教教职的brahminism是社会分化成硬性界定种姓。 In the earlier, Vedic period there had been class distinctions according to which the warrior class (Kshatriyas, or Rajanas) stood first in dignity and importance, next the priestly class (Brahmins), then the farmer class (Vaisyas), and last of all, the servile class of conquered natives (Sudras).在早些时候，吠陀时期，出现了阶级区别，按照该计划武士阶级（ kshatriyas ，或rajanas ）上午先在尊严和重要性，在未来的司铎班（婆罗门） ，那么，农民阶级（ vaisyas ） ，以及最后的一切，奴性类征服土人（首陀罗） 。 With the development of Brahminism, these four divisions of society became stereotyped into exclusive castes, the highest place of dignity being usurped by the Brahmins.与事业发展brahminism ，这4个师的社会成为定型成独家种姓中，最高的地方有尊严被剥夺的，由婆罗门。 As teachers of the sacred Vedas, and as priests of the all-important sacrifices, they professed to be the very representatives of the gods and the peerage of the human race.作为教师的神圣vedas ，和牧师的所有重要的牺牲，他们自称要非常的代表神和贵族的人类。 No honor was too great for them, and to lay hands on them was a sacrilege.没有荣誉太大，对他们来说，并奠定手中，对他们是一种亵渎。 One of their chief sources of power and influence lay in their exclusive privilege to teach the youth of the three upper castes, for education then consisted largely in the acquisition of Vedic lore, which only priests could teach.他们的一项行政权力来源和影响力，还在于他们独有的特权，教导青年的三个上层种姓，教育则主要是在采集吠陀记载，其中只有祭司可以任教。 Thus the three upper castes alone had the right to know the Vedas and to take part in the sacrifices, and Brahminism, far from being a religion open to all, was exclusively a privilege of birth, from which the despised caste of Sudras was excluded.因此，三上种姓就有权利知道vedas ，并参加了牺牲， brahminism ，远不是一个宗教向所有人开放，是纯粹的特权出生时，从其中鄙视种姓首陀罗被排除在外。
The rite of initiation into Brahminism was conferred on male children only, when they began their studies under a Brahmin teacher, which took place generally in the eighth year of the Brahmin, and in the eleventh and twelfth years for the Kshatriya and the Vaisya respectively.这项成年礼的起始到brahminism被授于男性儿童，只有当他们开始学下婆罗门老师，其中发生笼统地说，在第八个年头的婆罗门，并在第十一届和第十二届年为刹帝利和vaisya 。 It consisted in the investiture of the sacred cord, a string of white cotton yarn tired together at the ends, and worn like a deacon's stole, suspended on the left shoulder.它包括在investiture的神圣帘线，一连串的白色棉纱累了一起在两端，并佩戴像执事的偷走了，而中断了左肩。 The investiture was a sort of sacrament in virtue of which the youth was freed from guilt contracted from his parents and became Dvi-ja, twice-born, with the right to learn the sacred Vedic texts and to take part in the sacrifices.该investiture是一种圣餐中，据此，该青年是摆脱罪恶感承包，由他的父母，并成为DVI接口子，两次出生的，随着学习的权利神圣吠陀文本，并参加一些牺牲。 The period of studentship was not long for members of the warrior and farmer castes, but for the young Brahmin, who had to learn all the Vedas by heart, it consumed nine years or more.期间，在学不长为成员的勇士和农民种姓，但对于年轻的婆罗门，他不得不学习一切vedas由心脏，它消耗了九年或以上。 During this period, the student was subjected to severe moral discipline.在此期间，该同学受到严厉的道德纪律。 He had to rise before the sun, and was not allow to recline until after sunset.他要崛起之前，太阳，并不会允许以倾斜幅度后，直到日落。 He was denied rich and dainty foods, and what he ate at his two daily meals he had to beg.他被拒绝的丰富和讲究食品，以及他所吃的，在他的两个每日三餐，他乞讨的。 He was expected to observe the strictest chastity.他预计，观察最严格的贞洁。 He was bound to avoid music, dancing, gambling, falsehood, disrespect to superiors and to the aged, covetousness, anger, and injury to animals.他被捆绑，以避免音乐，舞蹈，赌博，虚假，不尊重上级，以养老， covetousness ，愤怒和伤害动物。
Marriage was held to be a religious duty for every twice-born.婚姻被认为是一项宗教责任，为每两次出生的。 It was generally entered upon early in life, not long after the completion of the time of studentship.与会者普遍进入后，在早期生命，但会后不久完成的时候，在学。 Like the initiation rite, it was a solemn sacramental ceremony.像启动仪式，这是一个庄严的圣仪式。 It was an imperative law that the bride and groom should be of the same caste in the principal marriage; for, as polygamy was tolerated, a man might take one or more secondary wives from the lower castes.这是一个迫切的法律，新娘和新郎应该是同一等级，在主婚姻，一夫多妻制是不能容忍的，一名男子可能采取的一个或多个次要妻子从低种姓。 For certain grave reasons, the household might repudiate his wife and marry another, but a wife on her part had no corresponding right of divorce.对于某些严重的原因，家庭可能推翻他的妻子和另一个结婚，但妻子对她来说已经没有相应的权利离婚。 If her husband died, she was expected to remain for the rest of her life in chaste widowhood, if she would be honored on earth, and happy with him in heaven.如果她的丈夫去世，她被预期将继续为余下的，她的生活在纯洁守寡，如果她将荣幸地球上，并乐意与他在天上。 The later Hindu practice known as the Suttee, in which the bereaved wife threw herself on the funeral pyre of her husband, seems at this period to have been unknown.后来印度教的做法称之为suttee ，其中死者妻子义无返顾地对自己的葬礼pyre她的丈夫，似乎在此期间已是未知之数。 All knowledge of the Vedic texts was withheld from woman, but she had the right to participate with her husband in the sacrifices performed for him by some officiating priest.所有知识的吠陀文本被扣压了，从女子，但她曾参与权与丈夫的牺牲演出，为他的一些主牧师。 One important sacrifice remained in his own hands--the morning and evening offering of hot milk, butter, and grain to the fire on the hearth, which was sacred to Agni, and was kept always burning.其中一个重要的牺牲，留在自己手中-早上和傍晚提供的热牛奶，黄油和粮食向消防对炉膛，这是神圣的烈火，并一直保持燃烧。
A strong tendency to asceticism asserted itself in the Brahminism of this period.一个强大的趋势，以禁欲主义断言本身在brahminism这一时期。 It found expression in the fasts preceding the great sacrifices, in the severe penances prescribed for various kinds of sin, in the austere life exacted of the student, in the conjugal abstinence to be observed for the first three days following marriage and on certain specified days of the month, but, above all, in the rigorous life of retirement and privation to which not a few devoted their declining years.它体现在斋戒前的巨大牺牲，在重度penances明各种不同的罪过，在过紧日子，付出的学生，在夫妻禁欲必须遵守此为第一次三天后，婚姻和对某些特定的日子本月底，不过，最重要的是，在严峻的生活中的退休和穷困而不是一个少数奉献下降年。 An ever increasing number of householders, chiefly Brahmins, when their sons had grown to man's estate, abandoned their homes and spent the rest of their lives as ascetics, living apart from the villages in rude huts, or under the shelter of trees, eating only the simplest kinds of food, which they obtained by begging, and subjecting themselves to extraordinary fasts and mortifications.一个越来越多的住户，主要是婆罗门，当他们的儿子已成长为人类的遗产，放弃自己的家园，并用余下的生命作为苦行者，分开居住的村庄，粗鲁的茅舍，或根据住房的树木，吃最简单的几种食物，而他们获得的乞讨，并把自己不平凡的斋戒和mortifications 。 They were known as Sannyasis, or Yogis, and their severity of life was not so much a penitential life for past offenses as a means of acquiring abundant religious merits and superhuman powers.他们被称为sannyasis ，或yogis ，其严重性，生活并不太大penitential生命为过去的犯罪作为一种手段，获取丰富的宗教优点和超人的权力。 Coupled with these mortifications was the practice of Yogi (union).再加上这些mortifications是实践yogi （联盟） 。 They would sit motionless with legs crossed, and, fixing their gaze intently on an object before them, would concentrate their thought on some abstract subject until they lapsed into a trance.他们会坐视不动双腿交叉，并限定他们的目光一心一意对一个对象面前，将集中思考一些抽象的学科，直到他们过去了，到trance 。 In this state they fancied they were united with the deity, and the fruit of these contemplations was the pantheistic view of religion which found expression in the Upanishads, and left a permanent impress on the Brahmin mind.这种状态下，他们希罕他们团结在一起，与神和水果这些contemplations是pantheistic宗教观，这体现在upanishads ，并留下了永久的印象就婆罗门心。
IV.四。 PANTHEISTIC BRAHMINISM pantheistic brahminism
The marked monotheistic tendency in the later Vedic hymns had made itself more and more keenly felt in the higher Brahmin circles till it gave rise to a new deity, a creation of Brahmin priests.显一神教倾向，在后来吠陀圣歌作出了自己越来越多的敏锐感觉，在更高的婆罗门界，直至把它产生了一个新的神，创造婆罗门祭司。 This was Prabjapati, lord of creatures, omnipotent and supreme, later known as Brahmá, the personal creator of all things.这是prabjapati ，主动物，无所不能，至高无上的，后来被称为brahmá ，个人创造的一切事物。 But in thus looking up to a supreme lord and creator, they were far removed from Christian monotheism.但因此寻找到一个最高的主及创造，他们远离基督教一神论。 The gods of the ancient pantheon were not repudiated, but were worshipped still as the various manifestations of Brahmá.神的古老神殿不是推翻，但依然崇拜作为各种形式的brahmá 。 It was an axiom then, as it has been ever since with the Hindu mind, that creation out of nothing is impossible.这是一个公理，然后，因为它一直以来与印度教回心转意，创造出没有什么是不可能的。 Another Brahmin principle is that every form of conscious individuality, whether human or Divine, implies a union of spirit and matter.另一个婆罗门的原则是，任何形式的有意识的个性，无论是人还是神，都意味着联盟的精神和物质的。 And so, outside the small school of thinkers who held matter to be eternal, those who stood for the supreme personal god explained the world of visible things and invisible gods as the emanations of Brahmá.所以，外面小校的思想家，他们举行了此事是永恒的，那些挺身而出为最高人民法院个人上帝解释了世界的，有形的东西和无形的神灵作为emanations的brahmá 。 They arrived at a personal pantheism.他们每到一个人泛神论。 But speculation did not end here.但投机并没有到此为止。 To the prevailing school of dreamy Brahmin ascetics, whose teachings are found in the Upanishads, the ultimate source of all things was not the personal Brahmá, but the formless, characterless, unconscious spirit known at Atman (self), or, more commonly Brahmâ.以现行学校的梦幻婆罗门修道者，其教义被发现在upanishads ，最终来源，所有的事情不是个人brahmá ，但无形，无特征，昏迷，精神众所周知，在阿特曼（自我） ，或更常见的brahmâ 。 (Brahmâ is neuter, whereas Brahmá, personal god, is masculine.) The heavens and the earth, men and gods, even the personal deity, Brahmá, were but transitory emanations of Brahmâ, destined in time to lose their individuality and be absorbed into the great, all-pervading, impersonal spirit. （ brahmâ是中性，而brahmá ，个人上帝，是男性化的） ，天，地，人神，甚至是个人神看， brahmá ，但临时性emanations的brahmâ ，注定在时间失去自己的个性和并入伟大的，全方位的渗透，客观的精神。 The manifold external world thus had no real existence.多方面的外部世界，所以没有真正的存在。 It was Maya, illusion.这是玛雅人，幻觉。 Brahmâ alone existed. brahmâ单独存在。 It alone was eternal, imperishable.它仅是永恒的， imperishable 。
This impersonal pantheism of the Brahmin ascetics led to a new conception of the end of man and of the way of salvation.这种人性泛神论的婆罗门苦行者带领到一个新的概念，去年底名男子和该办法的救赎。 The old way was to escape rebirths and their attendant misery by storing up merits of good deeds so as to obtain an eternal life of conscious bliss in heaven.旧的方式是逃避rebirths和随之而来的苦难所储存的优点，好人好事等，以获得永恒的生命的自觉布利斯在天上。 This was a mistake.这是一个错误。 For so long as man was ignorant of his identity with Brahmá and did not see that his true end consisted in being absorbed into the impersonal all-god from which he sprang; so long as he set his heart on a merely personal existence, no amount of good works would secure his freedom from rebirth.如此之久，由于人是昧于他的身分与brahmá ，并没有看到他真正的端到端构成，在被吸收到人性的一切神，从他的源泉，所以，只要他一套，他的心就不仅仅是个人的存在，并没有什么大量良好的工程将确保自己能够免于重生。 By virtue of his good deeds he would, indeed, mount to heaven, perhaps win a place among the gods.凭借他的善行，他会，而事实上，摩上天堂，或许赢得的地方之一是不计其数。 but after a while his store of merits would give out like oil in a lamp, and he would have to return once more to life to taste in a new birth the bitterness of earthly existence.但过了，而他的商店的优点，将让出像石油，在一盏灯，他便要返回，再一次以生命来品味一个新的生育之苦。俗世的存在。 The only way to escape this misery was through the saving recognition of one's identity with Brahmâ.只有这样，才能摆脱这种痛苦，是通过节约承认一个人的身份与brahmâ 。 As so as one could say from conviction, "I am Brahmâ," the bonds were broken that held him fast to the illusion of personal immortality and consequently to rebirth.为使人们可以说，从信念， "我很brahmâ ， "国债被打破，认为他快，以幻象，个人不死的，并因此以重生。 Thus, cultivating, by a mortified life, freedom form all desires, man spent his years in peaceful contemplation till death put an end to the seeming duality and he was absorbed in Brahmâ like a raindrop in the ocean.因此，培养，由一个mortified生命，自由形式的所有欲望，男子用他多年在和平沉思，直至死亡杜绝表面的两重性，他被吸收在brahmâ像雨滴在海洋中。
V. EARLY HINDUISM五，早期印度教
The pantheistic scheme of salvation just described, generally known as the Vedanta teaching, found great favor with the Brahmins and has been maintained as orthodox Brahmin doctrine down to the present day.该pantheistic计划的救赎刚才所描述的，一般人都知道，作为vedanta教学中，发现伟大的青睐与婆罗门，并一直保持着作为正统婆罗门教义下跌到今天。 But it made little progress outside the Brahmin caste.但它取得了什么进展以外婆罗门种姓。 The mass of the people had little interest in an impersonal Brahmâ who was incapable of hearing their prayers, nor had they any relish for a final end which meant the loss forever of conscious existence.广大人民群众有兴趣不大，客观brahmâ人没有能力，听取他们的祈祷，他们也没有任何津津乐道的一个最终的归宿，这意味着永远失去意识的存在。 And so, while the priestly ascetic was chiefly concerned with meditation on his identity with Brahmâ, and with the practice of mortification to secure freedom from all desires, the popular mind was still bent on prayer, sacrifices, and other good works in honor of the Vedic deities.等，而圣苦行主要是关注与冥想对他的身份与brahmâ ，并与实践mortification保证免于所有的欲望，民众心目中仍是执意要祈祷，牺牲和其他优秀作品，在荣誉的吠陀神。 But at the same time, their faith in the efficacy of these traditional gods could not be but weakened by the Brahmin teaching that freedom from rebirth was not to be obtained by acts of worship to personal deities who were powerless to secure even for themselves eternal conscious bliss.但在同一时间内，他们的信仰中的功效，这些传统的神不能削弱，但由婆罗门教免于重生，是不是得到的行为崇拜个人神佛的人无能为力的安全，甚至为自己永恒的自觉极乐世界。 The result was popular development of special cults of two of the old gods, now raised to the position of supreme deity, and credited with the power to secure a lasting life of happiness in heaven.其结果是受欢迎的发展，特别邪教的两名老神，现在提出来的地位最高的神，并存入与电力，以确保持久的生活幸福的天堂。
It was in the priestly conception of the supreme personal Brahmá that the popular mind found its model for its new deities.那是在圣观最高人民法院个人brahmá认为流行心态找到了自己的模式，其新的神灵。 Brahmá was not a traditional god, and seems never to have been a favorite object of cult with the people. brahmá是不是一个传统的神，似乎永远有一个新的热门对象的邪教组织，与人民共进。 Even today, there are but two temples to Brahmá in all India.即使到了今天，有两个寺庙，以brahmá在全印度。 His subordination to the great impersonal all-god did not help to recommend him to the popular mind.他的从属地位向伟大人格的一切神并没有帮助推荐他到流行介意。 Instead we find two of the traditional gods honored with special cults, which seem to have taken rise independently in two different parts of the country and, after acquiring a local celebrity, to have spread in rivalry over the whole land.相反，我们找到两个传统神荣获特别邪教，它似乎已经采取了独立崛起，在两个不同的部分国家和后，获得了当地的名人，已经蔓延在争夺整个土地。 One of these gods was the ancient storm-god Rudra, destructive in tempest and lightning, renewing life in the showers of rain, sweeping in lonely solitude over mountain and barren waste.其中的神是古代风暴神rudra的，毁灭性的，在暴风雨和闪电，自强不息生活中的骤雨的雨水，扫在寂寞孤独过山和荒芜的浪费。 As the destroyer, the reproducer, and the type of the lonely ascetic, this deity rapidly rose in popular esteem under the name of Siva, the blessed.作为驱逐舰， reproducer ，以及采用何种孤独的苦行，这神迅速上升，民众推崇的名义下，湿婆，有福了。 The other was Vishnu, originally one of the forms of the son-god, a mild beneficent deity, whose genial rays brought gladness and growth to living creatures.另一个是vishnu ，原来的形式之一儿子神，温和的好意，神看，其和煦的射线所带来的欢喜和成长，使众生。 His solar origin was lost sight of as he was raised to the position of supreme deity, but one of his symbols, the discus, points to his earlier character.他的太阳起源，是忽略了，因为他提出来的地位最高的神，但他的一个符号，在铁饼，点，以他先前性格。
These two rival cults seem to have arisen in the fourth or fifth century BC As in the case of the personal god Brahmá, neither the worship of Siva nor of Vishnu did away with the honoring of the traditional gods and goddesses, spirits, heroes, sacred rivers and mountains and trees, serpents, earth, heaven, sun, moon, and stars.这两个对手邪教似乎已经出现在第四或在公元前五世纪的情况一样，个人上帝brahmá ，既不崇拜湿婆，也不vishnu革除不适应生产力与信守的传统神和女神，烈酒，英雄，神圣山水相连，树木， serpents ，地球，天堂，太阳，月亮，星星。 The pantheism in which the Hindu mind is inevitably cast saw in all these things emanations of the supreme deity, Siva or Vishnu.该泛神论，其中印度教徒心目中是无可避免的演员看到，在所有这些事情emanations的最高神，湿婆或vishnu 。 In worshiping any or all, he was but honoring his supreme god.在崇拜任何或所有，他只是履行他的至高无上的神。 Each deity was credited with a special heaven, where his devotees would find after death an unending life of conscious happiness.每个神被记入了一份特殊的天堂，在那里他的信徒会发现死亡后是一个永无止境的生命自觉幸福。 The rapid rise in popular esteem of these cults, tending more and more to thrust Brahminism proper in to the background, was viewed by the priestly caste with no little concern.迅速崛起，在流行的自尊，这些邪教组织的时候，抚育越来越多推力brahminism适当向背景下，被认为是由圣种姓与不小的关注。 To quench these cults was out of the question; and so, in order to hold them iN at least nominal allegiance to Brahminism, the supreme god Brahmá was associated with Vishnu and Siva as a triad of equal and more or less interchangeable deities in which Brahmá held the office of creator, or rather evolver, Vishnu of preserver, and Siva of dissolver.为了解渴，这些邪教是无从谈起;等，以持有他们在将来至少名义上效忠brahminism ，至高无上的神brahmá相关vishnu和湿婆作为一个黑社会的平等和更多或更少可互换的神灵，其中brahmá召开了办公室的创造者，或者更确切地说， evolver ， vishnu的preserver ，湿婆的dissolver 。 This is the so-called Tri-murti (tri-form), or trinity, altogether different from the Christian concept of three eternally distinct persons in one Godhead, and hence offering no legitimate ground for suggesting a Hindu origin for the Christian doctrine.这就是所谓的三马尔蒂（三表） ，或三一，完全不同，从基督教的概念三大智鲜明的人，在一个神的源头，因此，提供没有合法的理由，暗示一个印度教原产地为基督教的教义。
More remarkable was the intimate association of other new deities--the creations of the religious fancies of the common people--with the gods Siva and Vishnu.更了不起的是亲密协会的其他新的神灵-创作的宗教作何选择的普通百姓-与神湿婆和v i shnu。 With Siva two popular gods came to be associated as sons.与湿婆两个热门的神来加以联系，因为儿子。 One was Ganesha, lord of troops and mischievous imps, who has remained ever since a favorite object of worship and is invoked at the beginning of every undertaking to ensure success.一个是ganesha ，耶和华的军队和恶作剧的动态余量充裕，他们一直以来喜爱的崇拜对象，并引用在年初的每一个承诺，以确保成功。 The other was Scanda, who seems in great measure to have replaced Indra as the god of battle.另一个是scanda ，却似乎在很大程度上已取代因陀罗为上帝的仗。 Beyond the doubtful derivation of the name Scanda from Alexander, there is nothing to indicate that either of these reputed sons of Siva had ever lived the lives of men.超越疑推导名称scanda从亚历山大，但并不表明这两个被誉为儿子的湿婆曾经居住生活的男人。 NoT so the gods that enlarged the sphere of Vishnu's influence.没有那么神说，扩大领域vishnu的影响力。 In keeping with Vishnu's position as god of the people, two of the legendary heroes of the remote past, Rama and Krishna, whom popular enthusiasm had raised to the rank of gods, came to be associated with him not as sons, but as his very incarnations.符合vishnu的位置，因为神的人，有两个传说中的英雄偏远过去，拉马和Krishna ，其中热门的积极性已提高到晋升为神，来到被认为是与人不知道他的儿子，而是因为他很化身。 The incarnation of a god descending from heaven to assume a human of animal form as a sort of savior, and to achieve some signal benefit for mankind, is known as an avatar.化身，是上帝降从天上来承担人类的动物形式作为一种救世主，并取得一些信号，为造福人类，是被称为精灵。 The idea antedates Buddhism and, while applied to Siva and other gods, became above all a characteristic of Vishnu.构思antedates佛教，同时适用于湿婆和其他众神，成为高于一切的一个特点vishnu 。 Popular fancy loved to dwell on his avatar as a fish to save Manu from the devastating flood, as a tortoise to recover from the depths of the sea precious possessions for gods and men, as a boar to raise the submerged earth above the surface of the waters, but most of all as the god-men Rama and Krishna, each of whom delivered the people from the yoke of a tyrant.流行花式被爱纠缠于他的替身，作为一条鱼，以节省马努从毁灭性的洪灾，由于龟复原深处的海洋珍贵遗物，为神和男人，作为一个公猪，以提高淹没地球上面，表面上的水域的，但最主要的是为上帝-男人拉玛和Krishna ，这些人各自发表人的枷锁一个暴君。 So popular became the cults of Rama and Krishna that Vishnu himself was largely lost sight of.如此受欢迎，成为邪教的拉玛和Krishna表示， vishnu自己也在很大程度上忽略了。 In time the Vishnuites became divided into two rival schisms:the Ramaites, who worshipped Rama as supreme deity, and the Krishnaites, who gave this honor rather to Krishna, a division that has persisted down to the present day.在当时vishnuites成了分为两个对立分裂： ramaites ，崇拜拉玛为最高人民法院神，并krishnaites ，谁给的这一荣誉，而不是为了克利须那的一个事业部，这已持续下降至目前的一天。 The evidence of the early existence of these innovations on Brahmin belief is to be found in the two great epics known as the "Ramayana" and the "Mahabharata."证据的早期存在的这些创新对婆罗门信仰，是被发现在这两个伟大史诗被称为"罗摩衍那"和"摩诃婆罗多" 。 Both are revered by Brahmins, Sivaites and Vishnuites alike, particularly the latter poem, which is held to be directly revealed.两者都是崇敬的婆罗门， sivaites和vishnuites一样，尤其是后者的诗，而这正是以直接表露无遗。 In the "Ramayana," which belongs to the period 400-300 BC, the legendary tales of the trials and the triumphs of the hero Rama and his faithful wife Sita were worked into a highly artificial romanbtic poem, largely in the interests of Vishnu worship.在"罗摩衍那" ，其中属于时期公元前400-300 ，具有传奇色彩的故事，审判和征服的英雄拉玛和他的忠实妻子的SITA人工作到一个高度人工romanbtic诗，在很大程度上利益vishnu崇拜。 The "Mahabharata," the work of many hands, was begun about the fifth century BC under Brahmin influence, and in the folowing centuries received additions and modifications, in the interests now of Vishnuism now of Sivaism, till it assumed its final shape in the sixth century of the Christian Era. "摩诃婆罗多"的工作，许多双手，开始约在公元前五世纪下婆罗门的影响，而在folowing世纪以来收到的补充和修订，在利益的，现在的vishnuism现在的sivaism ，直至把它假定其最后形成于六世纪的基督教时代。 It is a huge conglomeration of stirring adventure, popular legend, myth, and religious speculation.它是一个庞大的集团化的悲壮冒险，大受欢迎的传说，神话和宗教的投机活动。 The myth centers chiefly around the many-sided struggle for supremacy between the evil tyrants of the land and the hero Arjuna, aided by his four brothers.神话中心，主要是围绕许多片面的斗争，为至高无上之间的邪恶暴君的土地和英雄阿周，资助由他的四个兄弟。 The role that Krishna plays is not an integral part of the story and seems to have been interpolated after the substance of the epic had been written.角色扮演克利须那是不是一个完整的故事的一部分，并似乎已被插后的实质史诗已经成文。 He is the charioteer of Arjuna and at the same time acts as his religious advisor.他是charioteer的阿周，并在同一时间，作为他的宗教顾问。 Of his numerous religious instructions, the most important is his metrical treatise known as the "Bhagavad-gita," the Song of the Blessed One, a writing that has exercised a profound influence on religious thought in India.他的许多宗教的指示，其中最重要的是他的格律论文被称为" bhagavad -歌" ，这首歌的祝福一，以书面说明已行使了深刻的影响，宗教思想在印度。 It dates from the second or third century of the Christian era, being a poetic version of a late Upanishad, with its pantheistic doctrine so modified as to pass for a personal revelation of Krishna.它的日期，从第二或第三世纪的基督教时代，作为一个诗意的一个版本晚upanishad ，其pantheistic学说，使改造，以通过为个人启示的克利须那。 While embodying the noblest features of Brahmin ethics, and insisting on the faithful performance of caste-duties, it proclaims Krishna to be the superior personal all-god who, by the bestowal of special grace helps on his votaries to the attainment of eternal bliss.同时，体现了崇高的特点婆罗门道德，坚持忠实的表现种姓职务时，它宣布的克利须那将优于个人所有神的人，所赠与的特殊恩典帮助他votaries以实现永恒的极乐世界。 As an important means to this end, it inculcates the virtue of Bhakti, that is a loving devotion to the deity, analogous to the Christian virtue of charity.作为一个重要手段，为达到这个目的，它inculcates美德巴克蒂，这是一个充满爱的奉献给神看，类似于基督教美德的公益慈善活动。 Unhappily for the later development of Vishnuism, the Krishna of the "Bhagavad-gita" was not the popular conception.不幸的，为后来的发展vishnuism ，克利须那的" bhagavad -歌" ，是不是受欢迎的构想。 Like most legendary heroes of folk-lore, his character was in keeping with the crude morals of the primitive age that first sounded his praises.像最传奇英雄的民间传说，他的性格是符合原油道德的原始时代，首先吹响了他的赞美。 The narrative portions of the epic show him to have been sly and unscrupulous, guilty in word and deed of acts which the higher Brahmin conscience would reprove.说明部分的史诗显示他已被狡猾和不择手段，犯在言行上的行为，其中高等婆罗门良心会谴责。 But it is in the fuller legendary story of his life as given in the so-called "Hari-vansa," a later supplement to the epic, and also in some of the Puranas of the ninth and tenth centuries of our era, that the character of the popular Krishna appears in its true light.但它是在充分地传说中的故事，他的生命，因为在我们所谓的"哈-万萨， "稍后补充，以史诗性，同时在一些对puranas的第九和第十世纪的我们这个时代，即性格一项十分受欢迎的克利须那出现在它的真光。 Here we learn that Krishna was one of eight sons of noble birth, whom a Herod-like tyrant was bent on destroying.在这里，我们得知，克利须那是一个8个儿子的高贵出生，其中希律样的暴君，是执意摧毁。 The infant god was saved from the wicked designs of the king by being secretly substituted for a herdsman's babe.婴儿上帝是免于恶人设计的国王被暗中取代了牧民的贝比。 Krishna grew up among the simple country-people, performing prodigies of valor, and engaging in many amorous adventures with the Gopis, the wives and daughters of the herdsmen.克利须那长大间简单的国别人，表演prodigies的英勇行为，并从事许多恋爱冒险与哥琵们，妻子和女儿的牧民。 Eight of these were his favorites, but one he loved best of all, Radha.八，这些都是他的最爱，但他热爱最棒的是， radha 。 Krishna finally succeeded in killing the king, and brought peace to the kingdom.克里希纳终于成功地杀死了国王，并带来和平的王国。
Between this deified Hindu Hercules and Our Divine Lord, there is no ground for comparison, one only for contrast.这个神化印度教大力士和我们神圣的主，是没有理由，以作比较，其中只有反差。 That the idea of incarnate deity should be found in pre-Christian Hindu thought is not so remarkable when we consider that it answers to the yearning of the human heart for union with God.这一构想的肉身的神，要找到前基督教印度教思想，是不那么显着的时候，我们认为它回答了把向往的人的心，为联盟与上帝。 But what is at first sight astonishing is to find in the religious writings subsequent to the "Mahabharata" legendary tales of Krishna that are almost identical with the stories of Christ in the canonical and apocryphal Gospels.但问题是什么是乍看起来令人惊讶的是，找到在宗教著作以后，以"摩诃婆罗多"的传奇故事中的克利须那是几乎相同的，与故事的基督，在典型和猜测福音。 From the birth of Krishna in a stable, and his adoration by shepherds and magi, the leader is led on through a series of events the exact counterparts of those related of Our Divine Lord.从出生的克利须那在一个稳定的，和他的崇拜由牧羊人和贤士，这位领导人是率先通过一系列活动的确切对应的那些有关我们神圣的主。 Writers hostile to Christianity seized on this chain or resemblances, too close to be mere coincidence, in order to convict the Gospel writers of plagiarism from Hindu originals.作家敌视基督教抓住了这条锁链或相似之处，太接近被偶然的巧合，为了判定福音作家抄袭，剽窃，从印度教正本。 But the very opposite resulted.但适得其反的结果。 All Indianists of authority are agreed that these Krishna legends are not earlier than the seventh century of the Christian Era, and must have been borrowed from Christian sources.所有indianists的权威都同意，这些克利须那传说不早于公元7世纪的基督教时代的制高点上，必须是被借来的，由基督教来源。
VI.六。 LATER, OR SECTARIAN HINDUISM后来，或宗派印度教
The steady weakening of Brahmin influence, in consequence of the successive waves of foreign conquest, made it possible for the religious preferences of the huge, heterogeneous population of India to assert themselves more strongly.稳步减弱婆罗门的影响，后果，历任浪潮外国的征服，它使宗教偏好庞大，异构人口的印度，以显示自己的更强烈。 Both Sivaism and Vishnuism departed more and more strongly from traditional Brahminism, and assumed a decidedly sectarian character towards the older religion and also towards each other.双方sivaism和vishnuism背离了更多和更强烈地从传统brahminism ，并主动承担了带有宗派性质的，对老年人的宗教，也是对对方的经验。 With this weakening of Brahmin influence they absorbed the grosser elements of low-grade popular worship, and became abused by the accretion of immoral rites and groveling superstitions.这种弱化的婆罗门的影响，他们吸取了grosser分子低品位流行教主崇拜，并成为滥用所堆积的不道德仪轨和groveling迷信。 While, on the one hand, the practice of asceticism was pushed to its utmost extremes of fanaticism, on the other the doctrine of bhakti was perverted into a system of gross sexual indulgence, for which the amours of Krishna and the Gopis served as the model and sanction.同时，一方面，但这种做法的禁欲主义被推到了其最为极端的狂热，对其他学说巴克蒂被扭曲成为一个系统的毛额性放纵，其中amours的克利须那和哥琵们充当模型和制裁。 The Brahmin-caste distinctions were broken down, and an equality of all men and women was asserted, at least during the ceremonies of public worship.这个婆罗门种姓的区别被打破，一个人人平等的男人和女人有人断言，至少在典礼上公开崇拜。 The Brahmin rites were in great measure replaced by others particular to each cult and held to be all-sufficient for salvation.在婆罗门仪式分别在很大程度上取代其他国家，特别是每一个邪教，并须全足以救赎。 Everywhere splendid temples arose to Siva, Vishnu, and his two human avatars; idols and phallic symbols innumerable filled the land; and each rival cult lauded its own special deity as supreme, subordinating all others to it, and looking down with more or less contempt on forms of worship other than its own.无处不在的辉煌庙宇引起湿婆， vishnu ，和他的两个人的化身;偶像，阳符号无数填补了土地;每个对手邪教称赞自己特殊的神作为最高权力机构，一切服从他人，并往下看更多或更少蔑视对形式的崇拜它自己以外。 One factor which contributed strongly to the degradation of these sectarian forms of religion was the veneration of the Sakti, or female side, of these deities.其中一个因素，其中贡献了强烈的退化，这些宗派形式的宗教是敬仰的sakti ，或女性的一面，这些神灵。 Popular theology would not rest until each deity was supplemented with a wife, in whom the active nature of the god was personified.热门神学不会休息，直到每一神进行了补充与妻子，在人的积极性，神是人格化。 With Brahmá was associated an ancient river-goddess, Sarasvati, honored as the patroness of letters.与brahmá相关的一个古河道女神，辩才女神，被誉为patroness的信。 Vishnu's Sakti was Sri, or Lakshmi, patroness of good fortune. vishnu的sakti是斯里兰卡，还是充满信心， patroness的好福气。 With Siva the destroyer there was associated the terrible, blood-thirsty, magical goddess Durga, or Kali, formerly delighting in human victims, now appeased with sacrifices of goats and buffaloes.与湿婆舰，有相关的可怕，血渴了，神奇的女神杜尔加，或作者Kali ，前身是喜出望外，在人类的受害者，现在姑息与牺牲，山羊和水牛。 Rama had his consort, Sita, and Krishna his favorite Gopi, Radha.拉玛了他的CONSORT ，升达，和Krishna他最喜爱的戈皮， radha 。 The worship of these Saktis, particularly Siva's consort Durga-Kali, degenerated into shocking orgies of drunkenness and sexual immorality, which even today are the crying scandal of Hinduism.崇拜这些saktis ，尤其是湿婆的杜尔加的CONSORT -作者Kali ，沦落到令人震惊的狂欢醉酒和性淫荡的，这即使在今天，是哭丑闻印度教。
Such were the sectarian developments of post-epic times.这种被宗派的发展后史诗时代。 They found expression in the inferior, quasi-historic Puranas, of the seventh and following centuries, and in the Tantras, which are more modern still, and teach the symbolic magic of Sakti-worship.他们发现，表达的劣势，准历史性puranas ，第七和以下几百年，而在tantras ，这是更现代的，但教给象征性的魔力sakti崇拜。 Neither of these classes of writings is regarded by orthodox Brahmin as canonical.这两个班的著作被视为是正统的婆罗门作为典型。
Of the two hundred million adherents of Hinduism today, only a few hundred thousand can be called orthodox Brahmin worshipers.该2.00亿遗民印度教的今天，只有几十万，可称作正统婆罗门礼拜。 Sivaism and Vishnuism have overshadowed the older religion like a rank growth of poisonous weeds. sivaism和vishnuism已经盖过了年长宗教就像一个职级的增长毒草。 In their main outlines, these two great sects have retained the characteristics of the Purana period, but differences of view on minor points have lead to a multiplication of schismatic divisions, especially among Vishnu-worshipers.在他们的主要轮廓，这两个伟大的宗派都保留了特色的purana时期，但意见分歧，对轻微点导致一个乘法的schismatic师，尤其是vishnu -朝圣者。 Both sects, which today are fairly tolerant of each other, have a number of devotional and liturgical practices that are alike in kind, though marked by differences in sectarian belief.这两个教派，今天是相当宽容，互相借鉴，也有多项灵修和礼仪的做法是完全一样的实物，虽然显着差异教派信仰。 Both Sivaite and Vishnuite lay great stress on the frequent recital of the numerous names of their respective supreme gods, and to facilitate this piety, each carries with him, often about his neck, a rosary, varying in material and the number of beads according as it is dedicated to Siva or Vishnu.双方sivaite和vishnuite打下压力非常大，就经常演奏的众多名字，在各自的最高神，并以促进这方面的虔诚，每边与他，常常对他的颈部，念珠，有不同的物质财富和多少颗珠子依据它致力于湿婆或vishnu 。 Each sect has an initiation rites, which is conferred upon the young at the age of reason and in which the officiating guru puts a rosary around the neck of the applicant and whispers into his ear the mantra, or sacred motto, the recital of which serves as a profession of faith and is of daily obligation.每节有一个启动仪式，这是赋予年轻的年龄原因，并在其中的主大师又将念珠靠近颈部的申请人，并小声进他的耳朵的符咒，或神圣的座右铭，他演奏的服务作为一个专业的信念，是日常义务。 Another rite common to both is that in which the presiding officer brands on the body of the worshiper with hot metal stamps the sacred symbols of his sect, the trident and the linga of Siva, or the discus and conch-shell (or lotus) of Vishnu.另一种常见的礼仪无论是在该投票站主任品牌对身体的worshiper与铁水邮票神圣的象征，他的教派，三叉戟和linga的湿婆，或铁饼和海螺壳（或Lotus ） vishnu 。
But in their highest act of ceremonial worship the two sects differ radically.不过在他们的最高行为礼仪崇拜两个教派不同，从根本上。 The Sivaite takes his white stone pebble, the conventional phallic emblem which he always carries with him, and while muttering his mantra, sprinkles it with water and applies to it cooling Bilva leaves.该sivaite考虑他的白色石头卵石，常规阳徽，他总是怀揣他的，而在嘟囔着他的口头禅， sprinkles它与水，并适用于它冷却比尔花叶片。 Owing to its simplicity and cheapness, this rite is much in vogue with the ignorant lower classes.由于其简单，价廉，这成年礼，是许多时尚与无知的下层民众。 The Vishnu rite is less degrading but more childish.该vishnu成年礼是少有辱人格的，但更幼稚。 It consists of an elaborate and costly worship of the temple image of Vishnu, or more often of Rama, or Krishna.它构成的一个复杂和昂贵的崇拜的庙宇的形象vishnu ，或更经常的拉玛，或者克利须那。 The image is daily awakened, undressed, bathed, decked with rich robes and adorned with necklaces, bracelets, crowns of gold and precious stones, fed with choice kinds of food, honored with flowers, lights, an incense, and then entertained with vocal and instrumental music, and with dancing by the temple girls of doubtful virtue, consecrated to this service.图象是每天唤醒， undressed ，沐浴，贴满了丰富的长袍和装饰项链，手镯，皇冠的黄金和宝石，喂选择种食品，守信用鲜花，灯光，香，然后受理与声乐和器乐，并与舞蹈，庙女童疑的美德， consecrated本项服务。 As Krishna is generally worshipped in the form of a child-image, his diversion consists largely in the swinging of his image, the spinning of tops, and other games dear to the heart of the child.作为克利须那是一般崇拜，在形式的儿童形象，对他的导流构成主要集中在摆动他的形象，纺纱的台面，和其他游戏亲爱的，向心的孩子。
Siva, too, has his temples, vying in magnificence with those of Vishnu, but in all these, the holy place is the linga-shrine, and the temple worship consists in the application of water and Bilva leaves to the stone symbol.湿婆，也有他的庙宇，竞相辉煌与那些vishnu ，但在所有这些，神圣的地方，是linga -神社，寺礼拜组成，在应用水和比尔花树叶石头象征。 The interior walls of these, and of Vishnu temples as well, are covered with shocking representations of sexual passion.内部墙壁的这些文件和vishnu寺庙一样，布满触目惊心交涉的情欲。 and yet, strange to say, these forms of religion, while giving a sanction to the indulgence of the lowest passions, at the same time inspire other devotees to the practice of the severest asceticism.然而，说也奇怪，这些形式的宗教，而给予制裁，以放纵的最低激情，在同一时间内激发其他信徒到实践中的最严厉的禁欲主义。 They wander about in lonely silence, naked and filthy, their hair matted from long neglect, their bodies reduced to mere skin and bones by dint of incredible fasts.他们徜徉在孤独的沉默，赤裸肮脏，他们的头发matted从长期忽视，他们的尸体减少到仅仅是皮肤和骨头凭借难以置信的斋戒。 They will stand motionless for hours under the blazing son, with their emaciated arms uplifted toward heaven.他们会站在不动时，根据创新的儿子，他们瘦弱的武器迈上了走向天堂。 Some go about with face ever turned upwards.一些去面对与以往任何时候都转向回升。 Some are known to have kept their fists tightly clenched until their growing nails protruded through the backs of their hands.有些是已知有一言九鼎，拳头紧紧握紧，直至其日益增长的铁钉伸出透过背上自己的手中。
VII.七。 REFORM MOVEMENTS改革运动
Enlightened Hindus of modern times have made attempts to institute a reform in Hinduism by rejecting all idolatrous and immoral rites, and by setting up a purely monotheistic form of worship.开明的印度教徒的现代时代已经作了尝试建立一套改革印度教拒接所有idolatrous和不道德的仪式，并设立了一个纯粹的一神教形式的崇拜。 Of these, the earliest and most noted was the so-called Brahmá Samaj (Congregation of Brahmá), founded in Calcutta in 1828, by the learned Rammohun Roy.其中，最早和最引人注目的是所谓brahmá samaj （聚集brahmá ） ，成立于加尔各答，在1828年，所学到rammohun罗伊。 He tried to combine a Unitarian form of Christianity with the Brahmin conception of the supreme personal God.他试图结合起来，统一形式的基督教与婆罗门观最高人民法院个人上帝。 After his death in 1833, differences of view as to the nature of God, the authority of the Vedas, and the obligation of caste-customs caused the society to split up into a number of small congregations.他去世之后，在1833年，持有不同的意见，以天主的本性，权力的vedas ，并有义务种姓习俗造成社会分裂成若干小的毕业典礼。 At present there are more than a hundred independent theistic congregations in India.目前，有100多个独立的有神论的毕业典礼在印度。 Some, like the Arya Samaj, rest on the sole authority of the Vedas.一些人来说，像arya samaj ，其余的唯一权威的vedas 。 Others are eclectic, even to the extent of choosing for devotional reading in their public services passages from the Avesta, Koran, and Bible.别人是折衷主义，甚至到了严重程度，选择为灵修读，在其公共服务通道，从avesta ，可兰经和圣经。 Few of them are altogether free from the taint of pantheism, and, being more like clubs for intellectual and moral improvement than for ritualistic forms of worship, they make but little progress in the way of conversion.没有几个人是完全免费，从污点的泛神论，并正在越来越像俱乐部，为智力和道德提高比老一套形式的崇拜，他们提出，但进展甚微方式的转换。
In short, Brahminism cannot succeed in reforming itself.总之， brahminism不可能得逞的，在改革本身。 Its earlier sacred books are steeped in the polytheism out of which it grew, and the pantheistic view of the world, to which it was afterwards committed, has been like a dead weight dragging it hopelessly into the stagnant pool of superstition, pessimism, and immorality.其早先神圣的书籍是沉浸在多神教出来的，它长大，和pantheistic的眼光看待世界，因为它是事后承诺，已像一个自重拖它绝望地进入停滞池的迷信，悲观主义，和不道德。 In virtue of its pantheistic attitude, there is no form of religion, high or low, that cannot be tolerated and incorporated into its capacious system.在凭借自己的pantheistic态度，有没有任何形式的宗教，偏高或偏低，这是不能被容忍的，并纳入其容量系统。 The indifference of Brahminism to the gross buses of Hinduism is, after all, but a reflex of the indifference of its supreme god.冷漠brahminism向巴士毛额印度教的是，毕竟，而是一种反射性的冷漠态度，其至高无上的神。 Sin loses most of its hideousness when it can be traced ultimately to the great impersonal Brahmâ.单仲偕失去其大部分hideousness时，它可追溯到最终向伟大的人性brahmâ 。 There is but one form of religion that has any prospect of reforming the religious life of India, and that is the Roman Catholic.有的只是一种形式的宗教有任何发展前景，改革宗教生活的印度，这是罗马天主教。 For the shadow, pantheistic deity it can set form the One, Eternal, Personal Spirit and creator; for the crude Tri-murti, the sublime Trinity; and for the coarse and degrading avatars of Vishnu, the incarnation of the Son of God.为影子， pantheistic神，它可以设置，形成一个永恒的，个人的精神和创作者;粗三马尔蒂，壮美三一;为颗粒状和有辱人格的化身的vishnu ，化身上帝的儿子。 It can replace the idolatrous and immoral Hindu rites with its own imposing liturgy, and substitute the Cross for the abominable linga.它可以代替idolatrous和不道德的印度教礼仪与自己施加礼仪中，并以两岸为可恶linga 。
Brahminism, being a natural religion and a privilege of Hindu birth, has never made any concerted attempt at proselytizing in foreign lands. brahminism ，作为一个自然的宗教和一种特权的印度教出生，从来没有取得任何一致的企图劝诱在外国的土地上。 But some years ago steps were taken by a few individuals of England to foist upon English-speaking people a new religious system embodying the pantheistic belief and magical superstition of the Vedanta school of Brahminism.但几年前采取了一些步骤，由少数个人的英格兰foist后，以英语为母语的人，一个新的宗教体系，体现了pantheistic信仰与迷信神奇的vedanta学校的brahminism 。 This new system, known as Theosophy, was to embrace within its fold members of every form of religion, reconciling all differences of creed in the pantheistic view that all deities, high and low, are but transitory emanations of the supreme, incomprehensible Reality, devotion to which was the highest religion.这一新系统，被称为theosophy ，是为了树立其褶皱成员的各种形式的宗教，调和一切分歧的信条在pantheistic认为，所有神佛，高与低，都只是暂时性emanations的最高权力机构，难以理解的现实，对工作的热诚这是最高的宗教。 This quasi-cult, which also made pretensions to the exercise of magical powers, soon met the ridicule and obloquy it deserved.这个准邪教，也取得了伪装，以行使神通，很快达到了嘲笑和obloquy它当之无愧的。 It is practically obsolete at the present day.它实际上是过时的，在现今社会。
Publication information Written by Charles F. Aiken.出版信息写查尔斯F艾肯。 Transcribed by M. Donahue.转录由M. Donahue ） 。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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Texts.-- Muir, Original Sanskrit Texts, 5 vols.文本.--和国防部长，原梵语文本， 5卷。 (London, 1868-70); Mueller, Vedic Hymns in Sacred Books of the East, XXXII; Oldenberg, Vedic Hymns, op. （伦敦， 1868年至1870年） ;米勒，吠陀圣歌，在神圣的书籍，东三十二; oldenberg ，吠陀圣歌，作品。 cit.创新科技署署长。 XLVI; Bloomfield, The Atharva Veda, op.四十六;菲尔德，阿塔发吠陀，作品。 cit., XLII; Eggeling, The Satapatha Brahmana.引文中，四十二; eggeling ， satapatha brahmana 。 op.作品。 cit., XII, XXVI, XLI; Mueller, The Upanishads, op.引文中，十二，二十六，四十一;米勒， upanishads ，作品。 cit., XV; Oldenberg and Mueller, The Grihya-Sutras, op.引文中，十五; oldenberg和米勒， grihya -经典作品。 cit., XXIX, XXX; Buehler, The Sacred Laws of the Aryas, op.引文中，二十九，三十; buehler ，神圣法律的规定aryas ，作品。 cit., II, XIV; idem, The Laws of Manu, op.引文中，二，第十四条;同上，法律的马努，作品。 cit., XXV; Thibaut, The Vedanta-Sutra, op.引文中，二十五; thibaut ， vedanta -经典作品。 cit.创新科技署署长。 XXXIV, XXXVIII; Telang, The Bhagavad-Gita, op.三十四，三十八; telang ， bhagavad -歌作品。 cit VIII; Bournouf-Roussel, Le Bhagavata Purana, 5 vols. CIT的第八; bournouf -着，乐bhagavata purana ， 5卷。 (Paris, 1898). （巴黎， 1898年） 。
General Treatises.--Barth, The religions of India (London, 1882); Monier-Williams, Brahminism and Hinduism, or Religious Thought and Life in India (London, 1891); Idem, Hinduism (London, 1897); Idem, Indian Wisdom (London, 1876); Hopkins, The Religions of India (Boston, 1895); Dubois, Hindu Manners, Customs, and Ceremonies (Oxford, 1897); Gough, The Philosophy of the Upanishads and Ancient Indian Metaphysics (London, 1882); Deussen, Das System des Vedanta (Leipzig, 1883); Idem, Der Philosophie der Upanishads (Leipzig, 1899); Kaegi, The Rig-Veda (Boston, 1886); Oldenberg, Die religion des Veda (Berlin, 1894); Colebrooke, Miscellaneous Essays, 2 vols.一般论文.--巴特，宗教的印度（伦敦， 1882年） ;莫尼尔-威廉姆斯， brahminism和印度教，或宗教思想和生活在印度（伦敦， 1891年） ;同上，印度教（伦敦， 1897年） ;同上，印度智慧（伦敦， 1876年） ;霍普金斯，宗教的印度（波士顿， 1895年） ;迪布瓦，印度教礼仪，风俗和仪式（牛津， 1897年） ;歌赋，哲学的upanishads古印度形而上学（伦敦， 1882年） ; deussen ， DAS系统万vedanta （莱比锡， 1883年） ;同上，明镜哲学明镜upanishads （莱比锡， 1899年） ; kaegi ，钻机-吠陀（波士顿， 1886年） ; oldenberg ，死于宗教万吠陀（柏林， 1894年） ; colebrooke ，杂散文， 2卷。 (London, 1873); Weber, The History of Indian Literature (London, 1892); Dahlman, das Mahabharata (Berlin, 1895); Shoebel, Las Ramayana in Annales du musee Guimet (Paris, 1888), XIII; de la Saussaye, Lehb. （伦敦， 1873年） ; Weber ，是历史上的印度文学（伦敦， 1892年） ; dahlman之摩诃婆罗多（柏林， 1895年） ; shoebel ，拉斯维加斯罗摩衍那在年鉴杜展出guimet （巴黎， 1888年） ，十三;德香格里拉saussaye ， lehb 。 der Religionsgesch.明镜religionsgesch 。 (Freiburg, 1905), II. （弗赖堡， 1905年） ，二。
"The Laws of Manu" is the English designation commonly applied to the "Manava Dharma-sastra", a metrical Sanskrit compendium of ancient sacred laws and customs held in the highest reverence by the orthodox adherents of Brahminism. The Brahmins themselves credit the work with a divine origin and a remote antiquity. “法律的马努”是英文名称通常适用于“摩纳婆达摩论”的韵律梵文汇编古代神圣的法律和习俗举行的最高崇敬的正统派信徒Brahminism 。婆罗门本身的信用与工作神圣的起源和远古。 Its reputed author is Manu, the mythical survivor of the Flood and father of the human race, the primitive teacher of sacred rites and laws now enjoying in heaven the dignity of an omniscient deity.其著名作者是马努，传说中幸存的洪水和父亲的人类原始的教师神圣的仪式和法律现在在天堂享受尊严的一个无所不知的神。 The opening verses of the work tell how Manu was reverently approached in ancient times by the ten great sages and asked to declare to them the sacred laws of the castes and how he graciously acceded to their request by having the learned sage Bhrigu, whom he had carefully taught the metrical institutes of the sacred law, deliver to them this precious instruction.开放的诗句的工作告诉马努是如何恭敬地走近远古时代的10个伟大的先贤，并要求宣布他们的神圣法律的种姓和他欣然加入了他们的要求，让圣人Bhrigu的经验教训，他已仔细教韵律研究所的神圣法律，提供给他们这个宝贵的指示。 The work thus pretends to be the dictation of Manu through the agency of Bhrigu; and as Manu learned it himself from the self-existent Brahma, its authorship purport to be divine.因此，这项工作假装是听写的马努通过机构Bhrigu ;和制造它自己的经验教训的自我存在，梵，其作者自称是神圣的。 This pious Brahmin belief regarding the divine origin of the "Laws of Manu" is naturally not shared by the Oriental scholars of the western world.这信仰虔诚的婆罗门关于神圣起源的“规律的马努”自然是不同意的东方学者的西方世界。 Even the rather remote date assigned to the work by Sir William Jones, 1200-500 BC, has been very generally abandoned.即使偏远的日期，而分配给工作的威廉爵士琼斯，公元前1200-500 ，已非常普遍放弃了。 The weight of authority today is in favour of the view that the work in its present metrical form dates probably from the first or second century of the Christian era, though it may possibly be a century or two older. Most of its contents, however, may be safely given a much greater antiquity. Scholars are now pretty well agreed that the work is an amplified recast in verse of a "Dharma-sutra", no longer extant, that may have been in existence as early as 500 BC重量今天的权力是有利于认为，这项工作目前的格律形式的日期可能在第一或第二世纪的基督教时代，尽管它可能是一个世纪或两个以上。大部分的内容，然而，可以安全地给予更大的古物。学者现在很好一致认为，工作是扩增改写诗的“达摩经” ，不再现存的，这可能已经存在早在公元前500
The sutras were manuals composed by the teachers of the Vedic schools for the guidance of their pupils.该诵经人手册组成，由教师的吠陀学校，用以指导自己的学生。 They summed up in aphorisms, more or less methodically arranged, the enormously complicated mass of rules, laws customs, rites, that the Brahmin student had to know by heart.他们总结了在警句，更多或更少有条不紊地安排，有很大的复杂大规模的规则，法律风俗，礼仪，即婆罗门学生已经知道由心。 Every Vedic school of importance had its appropriate sutras, among which were the "Grihya-sutras", dealing with domestic ceremonies, and the "Dharma-sutras", treating of the sacred customs and laws.每吠陀学校的重要性，有其适当的经典，其中包括" grihya -经典" ，在处理国内仪式，及"大法-经典" ，治疗的神圣习俗和法律。 A fair number of these have been preserved, and form part of the sacred Brahmin literature.相当数量的，这些都被保存下来，并形成部分的神圣婆罗门文学。 In course of time, some of the more ancient and popular "Dharma-sutras" were enlarged in their scope and thrown into metrical form constituting the so-called "Dharma-sastras".在随着时间的推移，一些较古老的，并广受欢迎的"大法-经典" ，被放大，在其范围和扔进格律形式，构成了所谓的"弘法-萨斯绰" 。 Of these the most ancient and most famous is the "Laws of Manu", the "Manava Dharma-sastra", so called as scholars think, because based on a "Dharma-sutra" of the ancient Manava school.这些最古老和最有名的就是"法律的马努" ， " manava大法-文学" ，所以被称为学者认为，是因为基于对"大法-经"的古manava学校。 The association of the original sutra with the name Manava seems to have suggested the myth that Manu was its author, and this myth, incorporated in the metrical "Dharma-sastra", probably availed to secure the new work universal acceptance as a divinely revealed book.该协会原先经该人的姓名manava似乎已暗示神话马努是它的作者，这是个神话，纳入计量的"弘法-文学" ，大概利用，以确保新的工作普遍接受，作为一个神圣的揭示书。
The "Laws of Manu" consists of 2684 verses, divided into twelve chapters. "法律的马努"组成， 2684小诗，分为12个章节。 In the first chapter is related the creation of the world by a series of emanations from the self-existent deity, the mythical origin of the book itself, and the great spiritual advantage to be gained by the devout study of its contents.在第一章是有关创建世界通过一系列的emanations从自我存在的神，神话的起源一书本身，伟大的精神优势，我们得到了虔诚研究其内容。 Chapters two to six inclusive set forth the manner of life and regulation of conduct proper to the members of the three upper castes, who have been initiated into the Brahmin religion by the sin-removing ceremony known as the investiture with the sacred cord.章5时58包容载明地的生活方式和行为规范，以适当的成员三个上层种姓，他们已经开始融入婆罗门教，由单-去除仪式称之为investiture与神圣的电线。 First is described the period of studentship, a time of ascetic discipline devoted to the study of the Vedas under a Brahmin teacher.首先是叙述一段学关系，也是时代的苦行学科专门研究的vedas下婆罗门老师。 Then the chief duties of the householder are rehearsed, his choice of a wife, marriage, maintenance of the sacred hearth-fire, sacrifices to the gods, feasts to his departed relatives exercise of hospitality.则行政职务的户主是排练，他选择的妻子，婚姻，维护神圣的炉边火，祭祀神灵，席间向他的亲属离开行使款待。 The numerous restrictions also, regulating his daily conduct, are discussed in detail especially in regard to his dress, food, conjugal relations, and ceremonial cleanness.诸多限制，同时，规范其日常的行为中，有详细讨论，尤其是关于他的服装，食品，夫妻关系，并礼节性的洁净。 After this comes the description of the kind of life exacted of those who choose to spend their declining years as hermits and ascetics.经过这次来说明什么样的生活付出的那些选择消费下降，年隐士和苦行者。 The seventh chapter sets forth the divine dignity and the manifold duties and responsibilities of kings, offering on the whole a high ideal of the kingly office.第七章阐述了神圣的尊严和多方面的职责和责任的国王，提供对整个高理想的王道办公室。 The eighth chapter treats of procedure in civil and criminal lawsuits and of the proper punishments to be meted out to different classes of criminals.第八章处理程序，在民事和刑事官司，对妥善处罚必须在平时，以不同类别的罪犯。 The next two chapters make known the customs and laws governing divorce, inheritance, the rights of property, the occupations lawful for each caste.未来两章，使已知海关与规律，离婚，继承，财产权利，合法的职业，为每个种姓。 Chapter eleven is chiefly occupied with the various kinds of penance to be undergone by those who would rid themselves of the evil consequences of their misdeeds.第十一章主要是忙于各种忏悔要经历那些将企业摆脱了邪恶的后果，其劣迹斑斑。 The last chapter expounds the doctrine of karma, involving rebirths in the ascending or descending scale, according to the merits or demerits of the present life.最后一章论述了该学说的因果报应，涉及rebirths在升序或降序规模，根据我的优点或缺点目前的生活。 The closing verses are devoted to the pantheistic scheme of salvation leading to absorption into the all-embracing, impersonal deity.截止小诗的篇幅来讨论pantheistic计划的救赎导致吸收到全方位的，人性的神。
The "Laws of Manu" thus offers an interesting ideal picture of dornestic, social, and religious life in India under ancient Brahmin influence. "法律的马努" ，从而提供了一个有趣的理想图片的dornestic ，社会和宗教生活在印度古代婆罗门的影响力。 The picture has its shadows.图片有它的影子。 The dignity of the Brahmin caste was greatly exaggerated, while the Sudra caste was so far despised as to be excluded under pain of death from participation in the Brahmin religion.尊严的婆罗门种姓被大大夸大了，而sudra种姓是迄今为止鄙视的，以被排除在痛下死亡的参与，在婆罗门教。 Punishments for crimes and misdemeanours were lightest when applied to offenders of the Brahmin caste, and increased in severity for the guilty members of the warrior, farmer, and serf caste respectively.处罚罪和轻罪的人，最轻的时候，适用于罪犯的婆罗门种姓，并更加严重，为有罪的成员武士，农民，农奴种姓。 Most forms of industry and practice of medicine were held in contempt, and were forbidden to both Brahmins and warriors.大多数形式的行业和实务的医药分别于蔑视，而被禁止这两个婆罗门和勇士。 The mind of woman was held to br fickle, sensual, and incapable of proper self-direction.心中的女子举行，以溴变幻无常，感官，并不能妥善自导自演。 Hence it was laid down that women were to be held in strict subjection to the end of their lives.因此，它被订下，妇女被关押在严格置于其生命终结。 They were not allowed to learn any of the Vedic texts, and their participation in religious rites was limited to a few insignificant acts.不允许他们学习任何一项吠陀文本，并参与宗教仪轨，是仅限于少数无关紧要的行为。 Guilt involving penances was attributed to unintentional transgressions of law, and there was a hopeless confusion of duties of conscience with traditional customs and restrictions in large part superstitious and absurd.罪恶感涉及penances的主要原因是非故意的越轨行为的法律，并有一个不可救药的混乱，职责的良知与传统习俗和限制，这在很大程度上是迷信和荒谬的。 Yet, with all this, the ethical teachings of the "Laws of Manu" is very high, embracing almost every form of moral obligation recognized in the Christian religion.然而，所有这一切，道德教诲的"法律的马努" ，是非常高的，概括性的几乎一切形式的道义上的责任，认识到在基督教的宗教。
The "Laws of Manu" is accessible to modern readers in a number of good translations. "法律的马努" ，是进入现代读者，在许多很好的翻译服务。 It was published in English dress finder the title, "The Institutes of Manu", by Sir William Jones in 1794, being the first Sanskrit work to be translated into a European tongue.这是发表在英语穿着搜索标题， "研究所马努" ，由威廉琼斯在1794年作为第一个梵语的工作，被翻译成欧洲之舌。 This version is still recognized as a work of great merit.这个版本仍然是公认的工作，有重大立功。 In 1884 a very excellent translation, begun by AC Burnell and completed by Professor EW Hopkins, was published in London with the title, "The Ordinances of Manu".在1884年一个非常优秀的翻译，开始由AC burnell并完成了由教授，电子战霍普金斯，刊登在伦敦与名称， "条例的马努" 。 Two years later appeared Professor George Buhler's able version with a lengthy introduction, constituting volume xxv of the "Sacred Books of the East".两年后，出现了教授乔治布勒公司能版长篇介绍，构成卷二十五的"神圣书籍的东" 。 In 1893 Professor G. Strehly published in Paris a very elegant French translation, "Les Lois de Manou" forming one of the volumes of the "Annales du Musée Guimet". 1893年教授g. strehly发表在巴黎一个非常优雅的法语翻译， "就业辅导组意向书德manou "形成的一个厚厚的"年鉴杜博物馆guimet " 。
Publication information Written by Charles F. Aiken.出版信息写查尔斯F艾肯。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 Dedicated to the memory of Mr. PR Kutty The Catholic Encyclopedia, Volume IX.为了纪念先生，公关库蒂天主教百科全书，体积九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
MACDONELL, Sanskrit Literature (New York, 1900); FRAZER, A Literary History of India (New York, (1898); MONIER WILLIAMS, Indian Wisdom (4th ed. London, 1803); JOHANTGEN, Ueber das Gesetzbuch des Manu (Leipzig, 1863). macdonell ，梵语文学（纽约， 1900年） ;弗雷泽，一个文学史的印度（纽约， （ 1898 ） ;莫尼尔威廉姆斯，印度智慧（第四版伦敦， 1803年） ; johantgen ， ueber之gesetzbuch万马努（莱比锡1863年） 。
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