Viṣṇu purāṇa(毘濕奴往世書)—Chapter XV - The world overrun with trees; they are destroyed by the Pracetasas樹木繁茂的世界；它們被帕切塔薩摧毀

**十位 Pracetasas 來源於印度教，傳說中，他們從海洋中出現，因為受到樹木過度繁茂的憤怒，開始進行大規模的削減。

he world overrun with trees: they are destroyed by the Pracetasas. Soma pacifies them, and gives them Māṛṣā to wife: her story: the daughter of the nymph Pramlocā. Legend of Kaṇḍu. Māṛṣā's former history. Dakṣa the son of the Pracetasas: his different characters: his sons: his daughters: their marriages and progeny: allusion to Prahlāda, his descendant.

世界上的樹木和植物：它們被帕切塔薩 (Pracetasas)毀了。索瑪 (Soma)安撫了他們，並把瑪莎 (Māṛṣā) 嫁給了她們：她的故事—她是仙女普拉姆洛卡 (Pramlocā)的女兒。Kaṇḍu.(坎杜)的傳說；關於瑪莎 (Māṛṣā) 過去歷史的故事。帕切塔薩 (Pracetasas)之子達剎(Dakṣa)；他的性格特徵；他的兒子們；他的女兒們；他們的婚姻和後代；暗指他的後代缽羅訶羅陀 **(Prahlāda)

**缽羅訶羅陀（Prahlada）是印度教經典中的阿修羅王。他因對保護神毘濕奴的堅定奉獻而聞名。他出現在毘濕奴的獅子化身那拉辛哈的敘述中，他透過剖腹並殺死他邪惡的父親、阿修羅王黑冉亞卡西普來拯救帕拉達。 帕拉達被描述為一個聖人男孩，以其純真和對毘濕奴的奉愛而聞名。

WHILST the Pracetasas were thus absorbed in their devotions, the trees spread and overshadowed the unprotected earth, and the people perished: the winds could not blow; the sky was shut out by the forests; and mankind was unable to labour for ten thousand years. When the sages, coming forth from the deep, beheld this, they were angry, and, being incensed, wind and flame issued from their mouths. The strong wind tore up the trees by their roots, and left them sear and dry, and the fierce fire consumed them, and the forests were cleared away. When Soma (the moon), the sovereign of the vegetable world, beheld all except a few of the trees destroyed, he went to the patriarchs, the Pracetasas, and said, “Restrain your indignation, princes, and listen to me. I will form an alliance between you and the trees. Prescient of futurity, I have nourished with my rays this precious maiden, the daughter of the woods. She is called Māṛṣā, and is assuredly the offspring of the trees. She shall be your bride, and the multiplier of the race of Dhruva. From a portion of your lustre and a portion of mine, oh mighty sages, the patriarch Dakṣa shall be born of her, who, endowed with a part of me, and composed of your vigour, shall be as resplendent as fire, and shall multiply the human race.

當帕切塔薩如此專注於他們的信仰時，樹木蔓延並遮蔽了沒有保護的大地，人們滅亡了：風無法吹拂；天空被森林遮蔽了；人類一萬年都無法勞動。當聖賢們從深淵中出來看到這一幕時，他們非常憤怒，他們口中噴出風和火焰。強風將樹木連根拔起，使它們焦枯不堪，猛烈的大火將樹木吞噬，森林化為灰燼。當植物世界的統治者Soma(索瑪;月亮）看到樹木幾乎全部被毀，只剩下幾棵，便去見族長帕切塔薩，說道：

「王子們，請抑制你們的憤怒，聽我說。我將讓你們與樹木結盟。我預知未來，用我的光芒哺育了這位珍貴的少女，森林之女。 她名叫瑪莎，確是樹木的後代。」

There was formerly (said Soma) a sage named Kaṇḍu, eminent in holy wisdom, who practised pious austerities on the lovely borders of the Gomati river. The king of the gods sent the nymph Pramlocā to disturb his penance, and the sweet-smiling damsel diverted the sage from his devotions. They lived together, in the valley of Mandara, for a hundred and fifty years; during which, the mind of the Muni was wholly given up to enjoyment. At the expiration of this period the nymph requested his permission to return to heaven; but the Muni, still fondly attached to her, prevailed upon her to remain for some time longer; and the graceful damsel continued to reside for another hundred years, and delight the great sage by her fascinations. Then again she preferred her suit to be allowed to return to the abodes of the gods; and again the Muni desired her to remain. At the expiration of more than a century the nymph once more said to him, with a smiling countenance, ‘Brahman, I depart;’ but the Muni, detaining the fine-eyed damsel, replied, ‘Nay, stay yet a little; you will go hence for a long period.’ Afraid of iñcurring an imprecation, the graceful nymph continued with the sage for nearly two hundred years more, repeatedly asking his permission to go to the region of the king of the gods, but as often desired by him to remain. Dreading to be cursed by him, and excelling in amiable manners, well knowing also the pain that is inflicted by separation from an object of affection, she did not quit the Muni, whose mind, wholly subdued by love, became every day more strongly attached to her.

索瑪說：

「在我之前有個人，名叫Kaṇḍu(坎杜)，是智慧的聖人，他有極好的智慧，又有美貌。在Gomati river(戈馬蒂河畔)修行苦行。眾神之王派仙女Pramlocā (普拉洛卡)來擾亂他的苦行，這位笑容甜美的少女使聖賢偏離了修行。他們在曼陀羅山谷共同生活了一百五十年；在此期間，牟尼甜蜜的美麗靈魂徹底被淹沒。這段時間結束後，仙女請求他允許她返回天堂；但坎杜仍然深愛著她，所以又她待了一段時間。這個美麗的女孩又活了一個世紀，魅力大大提升。這個人覺得很興奮。然而，她希望回到天神的居所；但她又留在那裡。十萬年過去了，那位女士再次微笑著說：

『婆羅門，我想離開。 』

但他攔住了這位眼睛漂亮的少女，回答道：

『不，再等一會兒；你會在這裡待很久。』

由於害怕招致詛咒，這位優雅的仙女繼續跟隨聖人近兩百年，反复請求他允許她去眾神之王的領地，但聖人卻總是要求她留下來。 她害怕被他咀咒，舉止和藹可親，也深知與所愛之人分離的痛苦，因此她沒有離開穆尼，而穆尼的心完全被愛所征服，對她的依戀與日俱增。

Pramlocha是印度教神話中的仙女，被描述為美麗的天上少女。

On one occasion the sage was going forth from their cottage in a great hurry. The nymph asked him where he was going. ‘The day,’ he replied, ‘is drawing fast to a close: I must perform the Sandhya worship, or a duty will be neglected.’ The nymph smiled mirthfully as she rejoined, ‘Why do you talk, grave sir, of this day drawing to a close: your day is a day of many years, a day that must be a marvel to all: explain what this means.’ The Muni said, ‘Fair damsel, you came to the river-side at dawn; I beheld you then, and you then entered my hermitage. It is now the revolution of evening, and the day is gone. What is the meaning of this laughter? Tell me the truth.’ Pramlocā. answered, ‘You say rightly,’ venerable Brahman, ‘that I came hither at morning dawn, but several hundred years have passed since the time of my arrival. This is the truth.’ The Muni, on hearing this, was seized with astonishment, and asked her how long he had enjoyed her society: to which the nymph replied, that they had lived together nine hundred and seven years, six months, and three days. The Muni asked her if she spoke the truth, or if she was in jest; for it appeared to him that they had spent but one day together: to which Pramlocā replied, that she should not dare at any time to tell him who lived in the path of piety an untruth, but particularly when she had been enjoined by him to inform him what had passed.

有一次，聖人急忙從小屋出來。仙女問他要去哪裡。

『這一天.....』

他回答道，

『很快就要結束了：我必須履行(Sandhya worship)桑迪亞禮拜，否則就會失職。』

**是排定時間進行的日常崇拜，主要包括面朝不同方向進行淨化、向神靈獻水以及誦讀各種咒語。

仙女笑著回答：

『嚴肅的先生，您為什麼說這一天即將結束？您的一天是許多年的一天，對所有人來說都是一件奇妙的事情：請解釋一下這是什麼意思。』

牟尼說：

『美麗的少女，你在黎明時分來到河邊；那時我看到了你，那時你就進入了我的隱居處。如今已是傍晚時分，一天已經過去了。這笑聲是什麼意思？告訴我實話。』

仙女回答：

『尊貴的婆羅門，您說得對，我是在黎明時分來到這裡，但從我到達這裡到現在已經過去幾百年了。這話是真的。』

聖人聽聞此事，大吃一驚，便問她自己與她相處多久了。仙女回答說，他們在一起生活了九百零七年、六個月零三天。穆尼問她究竟是真話還是玩笑，因為他覺得他們在一起只待了一天。普拉姆洛卡回答說，她不敢對這位虔誠的修行者撒謊，尤其是在聖人吩咐她講述事情經過的時候。

聖人聽到這些話，才發現仙女所講的是真的，便開始狠狠地自責，大聲喊道：

『呸，呸！我的苦行被打斷了；博學虔誠的財富被竊取了；我的判斷力被蒙蔽了。這個女人是有人為了引誘我而創造的：梵天是那些被病魔的浪潮所擾亂的人無法觸及的。而這被送來這女孩的人早已預見到了。我不會用我的怒火將你燒成灰燼。七步之遙足以結交賢人，但你我卻住在一起。你究竟犯了什麼錯？我為什麼要生你的氣？罪孽完全在我，因為我無法控制自己的激情：然而，你卻為了討好因陀羅，擾亂了我的虔誠；你這個卑鄙的騙子。』

Thus spoken to by the Muni, Pramlocā stood trembling, whilst big drops of perspiration started from every pore; till he angrily cried to her, ‘Depart, begone.’ She then, reproached by him, went forth from his dwelling, and, passing through the air, wiped the perspiration from her person with the leaves of the trees. The nymph went from tree to tree, and as with the dusky shoots that crowned their summits she dried her limbs, which were covered with moisture, the child she had conceived by the Ṛṣi came forth from the pores of her skin in drops of perspiration. The trees received the living dews, and the winds collected them into one mass. “This,” said Soma, “I matured by my rays, and gradually it increased in size, till the exhalation that had rested on the tree tops became the lovely girl named Māṛṣā. The trees will give her to you, Pracetasas: let your indignation be appeased. She is the progeny of Kaṇḍu, the child of Pramlocā, the nursling of the trees, the daughter of the wind and of the moon. The holy Kaṇḍu, after the interruption of his pious exercises, went, excellent princes, to the region of Viṣṇu, termed Puruṣottama, where, Maitreya, with his whole mind he devoted himself to the adoration of Hari; standing fixed, with uplifted arms, and repeating the prayers that comprehend the essence of divine truth

聽了聖人這番話，仙女渾身發抖，汗珠從她每個毛孔中滴落；他憤怒地對她喊道：『走開，滾開！』

她被他責備後，便離開了他的住所，在空中飛舞，用樹葉擦去身上的汗水。仙女從一棵樹走到另一棵樹，用樹梢上長滿暗色嫩芽的枝條擦乾沾滿水汽的枝幹，她與聖人所懷的孩子也化作汗珠從她皮膚的毛孔中誕生。樹木吸收了活露，風將它們匯聚成一團。 」

「這個，」

索瑪說：

「我用我的光芒將它養育成人，她逐漸長大，直到樹梢上散發出的氣息變成了美麗的女孩，名叫Māṛṣā(瑪莎)。樹木會把她交給你，Pracetasas：讓你的憤怒得到平息。她是坎杜 (Kaṇḍu) 的後代，仙女Pramlocā 的孩子，樹木的養育者，風與月亮的女兒。聖人坎杜在停止虔誠的修行之後，作為優秀的王子，前往毘濕奴的地區，稱為 Puruṣottama**(普魯索特瑪)。在那裡，彌勒全心全意地崇拜哈日；站立，高舉雙臂，重複著蘊含神聖真理精髓的祈禱。 」

**Puruṣottam意思是「至高無上的男子」。 在印度教中，它經常被用來稱呼毗濕奴（Vishnu）及其化身，像是那羅延（Narayan）、拉瑪（Rama）和奎師那（Krishna）。

The Pracetasas said, “We are desirous to hear the transcendental prayers, by inaudibly reciting which the pious Kaṇḍu propitiated Keśava.” On which Soma repeated as follows: “'Viṣṇu is beyond the boundary of all things: he is the infinite: he is beyond that which is boundless: he is above all that is above: he exists as finite truth: he is the object of the Veda; the limit of elemental being; unappreciable by the senses; possessed of illimitable might: he is the cause of cause; the cause of the cause of cause; the cause of finite cause; and in effects, he, both as every object and agent, preserves the universe: he is Brahma the lord; Brahma all beings; Brahma the progenitor of all beings; the imperishable: he is the eternal, undecaying, unborn Brahma, incapable of increase or diminution: Puruṣottama is the everlasting, untreated, immutable Brahma. May the imperfections of my nature be annihilated through his favour.' Reciting this eulogium, the essence of divine truth, and propitiating Keśava, Kaṇḍu obtained final emancipation.

Pracetasas說：

「我們渴望聆聽虔誠的坎杜透過無聲吟誦來安撫Keśava.(凱沙瓦；梵天的稱號之一)的超然祈禱。」

索瑪重複說：

「毘濕奴超越一切事物的界限：他是無限的；他超越無邊無際的事物；他高於一切高於一切的事物；他以有限的真理存在：他是吠陀的對象； 有限因之因；實際上，祂作為一切客體和主體，維護著宇宙：祂是梵天，主宰；梵天，眾生；梵天，眾生的祖先；祂是不朽的；祂是永恆的、不朽的、不生的梵天，不能增加或減少：Brahma是永恆的、物質的本質、不變的梵天。 願我本性的缺陷因他的恩惠而消滅。 (Kesava)，坎杜 (Kaṇḍu) 獲得了最終的解脫。」

Who Māṛṣā was of old I will also relate to you, as the recital of her meritorious acts will be beneficial to you. She was the widow of a prince, and left childless at her husband's death: she therefore zealously worshipped Viṣṇu, who, being gratified by her adoration, appeared to her, and desired her to demand a boon; on which she revealed to him the wishes of her heart. ‘I have been a widow, lord,’ she exclaimed, ‘even from my infancy, and my birth has been in vain: unfortunate have I been, and of little use, oh sovereign of the world. Now therefore I pray thee that in succeeding births I may have honourable husbands, and a son equal to a patriarch amongst men: may I be possessed of affluence and beauty: may I he pleasing in the sight of all: and may I be born out of the ordinary course. Grant these prayers, oh thou who art propitious to the devout.’ Hṛṣikeśa, the god of gods, the supreme giver of all blessings, thus prayed to, raised her from her prostrate attitude, and said, ‘In another life you shall have ten husbands of mighty prowess, and renowned for glorious acts; and you shall have a son magnanimous and valiant, distinguished by the rank of a patriarch, from whom the various races of men shall multiply, and by whose posterity the universe shall be filled. You, virtuous lady, shall be of marvellous birth, and you shall be endowed with grace and loveliness, delighting the hearts of men.’ Thus having spoken, the deity disappeared, and the princess was accordingly afterwards born as Māṛṣā, who is given to you for a wife

「我也會告訴你瑪莎過去的故事，因為講述她的功德將對你有益。她是一位王子的遺孀，丈夫死後沒有留下孩子，因此她狂熱地崇拜毘濕奴，毘濕奴因她的崇拜而感到滿足，便出現在她面前，希望她能給予恩惠；她向他吐露了內心的願望。

『主阿，我從嬰兒時期起就是寡婦..』

她大聲說道，

『我的出生是徒勞的：我真是不幸，而且沒有什麼用處，哦，世界的統治者。因此，現在我祈求您，讓我在來世能有尊貴的丈夫，能有一個堪比族長的兒子；讓我擁有富足和美貌；讓我在眾人眼中賞心悅目；讓我生來與眾不同。 』

向Hṛṣikeśa 祈禱後，她從匍匐的姿勢中站了起來，他對她說道：

『在來世，你將擁有十個威力無比、以光榮行為而聞名的丈夫；你將會有一個寬宏大量、英勇無畏的兒子，他將成為一名族長，不同種族的人類將因他而繁因衍生息，宇宙也將繁因他的後代而滿溢。賢惠的女士，你將會擁有非凡的出身，你將擁有優雅和可愛，取悅人們的心。』

說完，神靈消失了，公主後來轉世為瑪莎，她將嫁給你們。」

Soma having concluded, the Pracetasas took Māṛṣā, as he had enjoined them, righteously to wife, relinquishing their indignation against the trees: and upon her they begot the eminent patriarch Dakṣa, who had (in a former life) been born as the son of Brahmā. This great sage, for the furtherance of creation, and the increase of mankind, created progeny. Obeying the command of Brahmā, he made movable and immovable things, bipeds and quadrupeds; and subsequently, by his will, gave birth to females, ten of whom he bestowed on Dharma, thirteen on Kaśyapa, and twenty-seven, who regulate the course of time, on the moon. Of these, the gods, the Titans, the snake-gods, cattle, and birds, the singers and dancers of the courts of heaven, the spirits of evil, and other beings, were born. From that period forwards living creatures were engendered by sexual intercourse: before the time of Dakṣa they were variously propagated, by the will, by sight, by touch, and by the influence of religious austerities practised by devout sages and holy saints.

索瑪交待完後，Pracetasas兄弟按照索瑪的吩咐，正直地娶了瑪莎為妻，放棄了對樹木的憤慨。他們與她生下了傑出的族長Dakṣa(達剎)，達剎（Dakṣa）在前世是梵天的兒子。這位偉大的聖人，為了促進創造、繁衍人類，創造了後代。他遵照梵天的命令，創造了可移動的、不可移動的事物、兩足動物和四足動物。隨後，他依照自己的意願，生下了許多女兒：十個女兒生於達摩，十三個女兒生於迦葉，二十七個女兒生於月神，掌管時間的運行。從中誕生了眾神、 Titans(提坦；即阿修羅)、蛇神、牲畜、鳥類、天庭的歌手和舞者(指飛天與乾闥婆)、邪惡的精靈和其他生物。從那時起，生物是透過交合而產生的：在達剎時代之前，它們透過意志、視覺、觸覺以及虔誠的聖賢和聖徒所實行的宗教苦行的影響以各種方式繁衍。

---

Maitreya said:—

Dakṣa, as I have formerly heard, was born from the right thumb of Brahmā: tell me, great Muni, how he was regenerate as the son of the Pracetasas. Considerable perplexity also arises in my mind, how he, who, as the son of Māṛṣā, was the grandson of Soma, could be also his father-in-law.

彌勒說：

「達剎（Dakṣa)，正如我以前所聽到的，是從梵天的右手拇指誕生的：偉大的牟尼，請告訴我，他是如何再生為帕拉切塔薩之子的。我心中也產生了很大的困惑，他是瑪莎的兒子，又是索瑪的孫子，怎麼又成了他的岳父呢。」

Parāśara said:—

Birth and death are constant in all creatures: Ṛṣis and sages, possessing divine vision, are not perplexed by this. Dakṣa and the other eminent Munis are present in every age, and in the interval of destruction cease to be: of this the wise man entertains no doubt. Amongst them of old there was neither senior nor junior; rigorous penance and acquired power were the sole causes of any difference of degree amongst these more than human beings.

波羅奢羅說：

「生死對一切生物而言都是永恆不變的：具有神聖洞察力的智者和聖人不會為此感到困惑。達克沙和其他傑出的牟尼存在於每個時代，在毀滅的間隙，它們就不復存在了：對此，智者深信不疑。自古以來，他們之間沒有長幼之分；嚴格的苦行和獲得的力量是這些超越人類之間差異的唯一原因。」

Maitreya said:—

Narrate to me, venerable Brahman, at length, the birth of the gods, Titans, Gandharvas, serpents, and goblins.

彌勒說：

「尊貴的婆羅門，請詳細地向我講述眾神、提坦神、乾闥婆、蛇和哥布林(妖精;鬼)的誕生。」

Parāśara said:—

In what manner Dakṣa created living creatures, as commanded by Brahmā, you shall hear. In the first place he willed into existence the deities, the Ṛṣis, the quiristers of heaven, the Titans, and the snake-gods. Finding that his will-born progeny did not multiply themselves, he determined, in order to secure their increase, to establish sexual intercourse as the means of multiplication. For this purpose he espoused Asiknī, the daughter of the patriarch Vīraṇa, a damsel addicted to devout practices, the eminent supportress of the world. By her the great father of mankind begot five thousand mighty sons, through whom he expected the world should be peopled. Nārada, the divine Ṛṣi, observing them desirous to multiply posterity, approached them, and addressed them in a friendly tone: “Illustrious Haryaswas, it is evident that your intention is to beget posterity; but first consider this: why should you, who, like fools, know not the middle, the height, and depth of the world, propagate offspring? When your intellect is no more obstructed by interval, height, or depth, then how, fools, shall ye not all behold the term of the universe?” Having heard the words of Nārada, the sons of Dakṣa dispersed themselves through the regions, and to the present day have not returned; as rivers that lose themselves in the ocean come back no more.

波羅奢羅說：

「你將會聽到，達剎 (Dakṣa) 是怎樣按照梵天 (Brahmā) 的命令創造生物的。首先，他創造了諸神、聖者、天界的統治者、提坦和蛇神。當他發現自己所生的後代無法繁殖時，為了確保他們的繁衍，他決定將交合作為繁殖的手段。為此，他娶了族長Vīraṇa維拉那的女兒Asiknī(阿西克尼)，她是一位熱衷於虔誠修行的少女，是世間傑出的支持者。人類的偉大祖先透過她生下了五千個強大的兒子，他希望透過這些兒子來繁衍生息。神聖的Ṛṣi,(仙人)；Nārada(那羅陀)見他們渴望繁衍後代，便走近他們，友好地對他們說道：

『傑出的Haryaswas(哈里亞斯瓦斯;Daksha的第一批四千個兒子，他們因為被聖人那Narada勸阻而選擇不繁衍後代，最終選擇隱居)，顯然你們的意圖是繁衍後代；但首先請思考一下：你們這些愚人，既不知世界的中間、高度和深度，又為何要繁衍後代？正如河流一旦流入海洋就不再回來。』

The Haryaswas having disappeared, the patriarch Dakṣa begot by the daughter of Vīraṇa a thousand other sons. They, who were named Savalāswas, were desirous of engendering posterity, but were dissuaded by Nārada in a similar manner. They said to one another, “What the Muni has observed is perfectly just. We must follow the path that our brothers have travelled, and when we have ascertained the extent of the universe, we will multiply our race.” Accordingly they scattered themselves through the regions, and, like rivers flowing into the sea, they returned not again. Henceforth brother seeking for brother disappears, through ignorance of the products of the first principle of things. Dakṣa the patriarch, on finding that all these his sons had vanished, was incensed, and denounced an imprecation upon Nārada

「Haryaswas 消失後，達剎 (Dakṣa) 與維拉那 (Vīraṇa) 的女兒Asiknī(阿西克尼)又生了一千個兒子。他們被稱為Savalāswas ，渴望繁衍後代，但同樣遭到了那羅陀 (Nārada) 的勸阻。他們彼此說：

『牟尼所言完全正確。我們必須追隨我們兄弟走過的道路，等我們弄清楚了宇宙的廣度之後，我們就可以繁衍我們的種族了。』

因此他們分散到各個地區，就像河流流入大海一樣，再也沒有回來。從此以後，兄弟尋找兄弟的現象就消失了，這是由於對事物第一原理產物的無知。當達剎發現他的這些兒子們都消失了，他非常憤怒，詛咒了那羅陀(Nārada)。

Then, Maitreya, the wise patriarch, it is handed down to us, being anxious to people the world, created sixty daughters of the daughter of Vīraṇā; ten of whom he gave to Dharma, thirteen to Kaśyapa, and twenty-seven to Soma, four to Aṛṣṭanemi, two to Bahuputra, two to Aṅgiras, and two to Kriśāśva. I will tell you their names. Arundhaṭī, Vasu, Yāmī, Lambā, Bhānū, Marutvatī, Saṅkalpa, Muhūrttā, Sādhyā, and Viśvā were the ten wives of Dharma, and bore him the following progeny. The sons of Viśvā were the Viśvādevas; and the Sādhyas, those of Sādhyā. The Māruts, or winds, were the children of Marutvatī; the Vasus, of Vasu. The Bhānus (or suns) of Bhānu; and the deities presiding over moments, of Muhūrttā. Ghoṣa was the son of Lambā (an arc of the heavens); Nāgavīthī (the milky way), the daughter of Yāmī (night). The divisions of the earth were born of Arundhaṭi; and Saṅkalpa (pious purpose), the soul of all, was the son of Saṅkalpā. The deities called Vasus, because, preceded by fire, they abound in splendour and might, are severally named Āpa, Dhruva, Soma, Dhava (fire), Anila (wind), Anala (fire), Pratyūṣa (day-break), and Prabhāsa (light). The four sons of Āpa were Vaitaṇḍya, Śrama (weariness), Srānta (fatigue), and Dhur (burthen). Kāla (time), the cerisher of the world, was the son of Dhruva. The son of Soma was Varchas (light), who was the father of Varcasvī (radiance). Dhava had, by his wife Manoharā (loveliness), Draviṇa, Hutahavyavāha, Śiśira, Prāṇa, and Ramaṇa. The two sons of Anila (wind), by his wife Śivā, were Manojava (swift as thought) and Avijñātagati (untraceable motion). The son of Agni (fire), Kumāra, was born in a clump of Śara reeds: his sons were Sākha, Visākha, Naigameya, and Pṛṣṭhaja. The offspring of the Krittikās was named Kārtikeya. The son of Pratyūṣa was the Ṛṣi named Devala, who had two philosophic and intelligent sons. The sister of Vācaspati, lovely and virtuous, Yogasiddhā, who pervades the wholes world without being devoted to it, was the wife of Prabhāsa, the eighth of the Vasus, and bore to him the patriarch Viswakarmā, the author of a thousand arts, the mechanist of the gods, the fabricator of all ornaments, the chief of artists, the constructor of the self-moving chariots of the deities, and by whose skill men obtain subsistence. Ajaikapād, Ahirvradhna, and the wise Rudra Tvaṣṭri, were born; and the self-born son of Twashtri was also the celebrated Viśvarūpa. There are eleven well-known Rudras, lords of the three worlds, or Hara, Bahurūpa, Tryambaka, Aparājita, Vṛṣakapi, Sambhu, Kaparddī, Raivata, Mrigavyādha, Sarva, and Kapāli; but there are a hundred appellations of the immeasurably mighty Rudras.

「後來，彌勒阿，明智的逹剎，據我們所知，他渴望為世人謀福祉，所以與Vīraṇā的女兒創造出了六十個女兒；其中，十位給了 Dharma(達摩)，十三位給了Kaśyapa(迦葉波)，二十七位給了SOMA(蘇摩)，四位給了Aṛṣṭanemi(阿那彌;七位太陽神之一)，兩位給Bahuputra(巴胡普特拉)，兩位給了Aṅgiras(鴦耆羅仙人)，兩位給了Kriśāśva(克里沙希瓦；Ikṣvāku 王朝國王)。我會告訴你他們的名字。 Arundhaṭī、Vasu、Yāmī、Lamba、Bhānū、Marutvatī、Saṅkalpa、Muhūrttā、Sādhyā 和 Viśvā 是 Dharma 的十位妻子，她們為他生下了以下後代。Viśvā的兒子們是Viśvā天神；Sādhyas，即那些Sādhyā的人。 Māruts，即風，是 Marutvatī 的孩子； Vasus，Vasus(八位與火和水有關的神）)。 Bhānu 的 Bhānus（或太陽;在梵文中指的是 "太陽"，並且用作濕婆的稱號之一）；以及掌管 Muhūrttā (穆赫爾塔;是印度教中的一種時間單位，指的是一個特定的時刻，通常用於選擇吉日或進行宗教儀式。)時刻的神。 Ghoṣa 是 Lambā（天穹之弧）的兒子； Nāgavīthī（銀河），Yāmī（夜晚）的女兒。地球的分裂是由 Arundhaṭi 產生的；而 Saṅkalpā 的兒子，即眾人的靈魂，Saṅkalpa（虔誠的目的）。這些神祇被稱為 Vasus，因為他們以火為先導，充滿光輝與威力，他們分別被稱為 Āpa、Dhruva、Soma、Dhava（火）、Anila（風）、Anala（火）、Pratyūṣa（破曉）和 Prabhāsa（光明）。阿帕的四個兒子是 Vaitaṇḍya、Srama（疲倦）、Srānta（疲勞）和 Dhur（負擔）。卡拉（時間），世界的統治者，是德魯瓦的兒子。索瑪的兒子是瓦爾恰斯（Varchas，光），瓦爾恰斯是瓦爾卡斯維（Varcasvī，光輝）的父親。達瓦 (Dhava) 與他的妻子瑪諾哈拉 (Manohara)（可愛）育有德拉維納 (Dravina)、胡塔哈維亞瓦哈 (Hutahavyavaha)、希希拉 (Siśira)、普拉納 (Prāṇa) 和羅摩那 (Ramaṇa)。阿尼拉（風）和他的妻子希瓦有兩個兒子，一個是馬諾賈瓦（如思想般迅速），另一個是無明（無法追踪的運動）。Agni（火神）的兒子庫瑪拉 (Kumāra) 出生在一叢薩拉蘆葦中；他的兒子分別是薩卡 (Sākha)、維薩卡 (Visākha)、乃伽麥亞 (Naigameya) 和普斯塔賈 (Pṛṣṭhaja)。 Krittikās 的後代名叫 Kārtikeya。帕提烏沙的兒子是名叫德瓦拉的瑞西，他有兩個富有哲學思想且聰明的兒子。可愛而賢惠的瓦卡斯帕蒂 (Vācaspati) 的妹妹尤戈西達 (Yogasidhā)，她遍及整個世界，但不獻身於這個世界，她是瓦蘇 (Vasus) 第八代帕巴薩 (Prabhāsa) 的妻子，並為他生下了族長威斯瓦卡曼(Viswakarmā;威斯瓦卡曼是宇宙的終極創造者，擁有造物的能力，為眾神製作武器和城市。)，威斯瓦卡曼是千種藝術的創造者、神的機械師、所有裝飾品的製造者、藝術家中的佼佼者、神靈自動戰車的建造者，人們依靠她的技能獲得生存。 Ajaikapād、Ahirvradhna 和聰明的 Rudra Tvaṣṭri 出生；而 Twashtri 所生的兒子也是著名的 Viśvarūpa。有十一位著名的樓陀羅，三個世界的主宰，分別是哈拉（Hara）、巴胡魯帕（Bahurūpa）、特里亞姆巴卡（Tryambaka）、阿帕拉吉塔（Aparajita）、維斯塔卡皮（Vṛṣakapi）、桑布（Sambhu）、卡帕迪（Kaparddī）、賴瓦塔（Raivata）、Mrigavyadha、薩爾瓦（Sarva）和卡帕里（Kapāli）；但對力量無比強大的Rudras(樓陀羅)來說，卻有上百個稱號。

The daughters of Dakṣa who were married to Kaśyapa were Aditi, Diti, Danu, Aṛṣṭā, Surasā, Surabhi, Vinatā, Tāmrā, Krodhavaśā, Iḍā, Khasā, Kadru, and Muni; whose progeny I will describe to you. There were twelve celebrated deities in a former Manvantara, called Tuṣitas, who, upon the approach of the present period, or in the reign of the last Manu, Cākṣuṣa, assembled, and said to one another, “Come, let us quickly enter into the womb of Aditī, that we may be born in the next Manvantara, for thereby we shall again enjoy the rank of gods:” and accordingly they were born the sons of Kaśyapa, the son of Marīci, by Aditī, the daughter of Dakṣa; thence named the twelve Ādityas; whose appellations were respectively, Viṣṇu, Śakra, Āryaman, Dhūtī, Tvāṣṭri, Pūṣan, Vivaswat, Savitri, Mitra, Varuṇa, Aṃśa, and Bhaga. These, who in the Cākṣuṣa Manvantara were the gods called Tuṣitas, were called the twelve Ādityas in the Manvantara of Vaivaśvata.

「嫁給Kaśyapa(迦葉波)的達剎之女有Aditi(阿底提)、 Diti(迪提)、Danu(達努)、Aṛṣṭā、Surasā(蘇拉薩)、Surabhi(蘇拉毗)、Vinatā(維納塔;金翅鳥的母親)、Tāmrā(塔姆拉)、 Krodhavaśā(克羅德哈瓦沙)、Iḍā(伊達)、Khasā(卡薩)、Kadru(卡德魯；即蛇族的母親)和 Muni(牟尼)；我將向你們描述她們的後代。在前一個Manvantara(曼萬塔拉；指的是一個週期性的時間段，代表人類始祖Manu 的统治和存在)中，有十二位著名的神祇，稱為Tuṣitas圖西塔(指的是Gaṇas的各種分類之一：一群附屬於濕婆神的神靈)。在現今時期即將到來，或者說在最後一位摩努卡克蘇沙統治時期，他們聚集在一起，互相說道：

『來吧，讓我們趕緊進入阿底提的子宮，這樣我們就可以在下一個Manvantara(曼萬塔拉)出生，這樣我們就能再次享受神的位格了。』

於是，她們就成了Marīci(摩利支)之子—阿底和達剎之女迦葉所生的兒子。因此得名十二阿底提亞 (Ādityas)，他們的名字分別是Viṣṇu, Śakra, Āryaman, Dhūtī, Tvāṣṭri, Pūṣan, Vivaswat, Savitri, Mitra, Varuṇa, Aṃśa, and Bhaga. 。在Cākṣuṣa Manvantara(印度教神話中十四個Manvantara中的第六個 Manvantara，由第一個男人 Cākṣuṣa Manu 統治，他在這個時期創造了所有所需的生物。)中，他們被稱為Tuṣitas(圖西塔斯)，在Vaivaśvata的anvantara中，他們被稱為十二阿底提亞(Ādityas)。

The twenty-seven daughters of the patriarch who became the virtuous wives of the moon were all known as the nymphs of the lunar constellations, which were called by their names, and had children who were brilliant through their great splendour. The wives of Aṛṣṭanemi bore him sixteen children. The daughters of Bahuputra were the four lightnings. The excellent Pratyaṅgirasa Ricas were the children of Aṅgiras[25], descended from the holy sage: and the deified weapons of the gods[26] were the progeny of Kriśāśva.

「逹剎的二十七個女兒成為了月亮的賢妻，她們都被稱為星座仙女，以她們的名字來稱呼她們，她們的孩子們都光彩奪目。 Aṛṣṭanemi (阿爾斯塔涅米；七個太陽神之一)的妻子為他生了十六個孩子。 Bahuputra(巴胡普特拉)的女兒是四道閃電。優秀的 Pratyaṅgirasa Ricas 是 Aṅgiras( 鴦耆羅仙人)的子孫，是聖賢的後裔；而眾神的神化武器(其實就是天神在人間對抗阿修羅的轉生人) 則是 Kriśāśva 的後代。

These classes of thirty-three divinities are born again at the end of a thousand ages, according to their own pleasure; and their appearance and disappearance is here spoken of as birth and death: but, Maitreya, these divine personages exist age after age in the same manner as the sun sets and rises again.

「這三十三位神祇在一千個時代之後，會依照自己的意願重生。他們的出現和消失在這裡被稱為生與死。但是，彌勒阿，這些神聖的人物就像太陽落下又升起一樣，世世代代存在著。

It has been related to us, that Diti had two sons by Kaśyapa, named Hiraṇyakaśipu and the invincible Hiraṇyākṣa: she had also a daughter, Siṅkā, the wife of Viprachitti. Hiraṇyakaśipu was the father of four mighty sons, Anuhlāda, Hlāda, the wise Prahlāda, and the heroic Sanhlāda, the augmentor of the Daitya race. Amongst these, the illustrious Prahlāda, looking on all things with indifference, devoted his whole faith to Janārddana. The flames that were lighted by the king of the Daityas consumed not him, in whose heart Vāsudeva was cerished; and all the earth trembled when, bound with bonds, he moved amidst the waters of the ocean. His firm body, fortified by a mind engrossed by Achyuta, was unwounded by the weapons hurled on him by order of the Daitya monarch; and the serpents sent to destroy him breathed their venomous flames upon him in vain. Overwhelmed with rocks, he yet remained unhurt; for he never forgot Viṣṇu, and the recollection of the deity was his armour of proof. Hurled from on high by the king of the Daityas, residing in Swerga, earth received him unharmed. The wind sent into his body to wither him up was itself annihilated by him, in whom Madhusūdana was present. The fierce elephants of the spheres broke their tusks, and vailed their pride, against the firm breast which the lord of the Daityas had ordered them to assault. The ministrant priests of the monarch were baffled in all their rites for the destruction of one so steadily attached to Govinda: and the thousand delusions of the fraudulent Samvara, counteracted by the discus of Kṛṣṇa, were practised without success. The deadly poison administered by his father's officers he partook of unhesitatingly, and without its working any visible change; for he looked upon the world with mind undisturbed, and, full of benignity, regarded all things with equal affection, and as identical with himself. He was righteous; an inexhaustible mine of purity and truth; and an unfailing model for all pious men

hiranyakasipu

據我們所知，Diti (狄蒂)與迦葉波有兩個兒子，一個叫Hiraṇyakaśipu (黑冉亞卡西普 )，另一個叫黑冉亞克沙 (Hiraṇyākṣa)；她還有一個女兒辛卡 (Siṅkā)，是維帕齊蒂 (Viprachitti) 的妻子。黑冉亞卡西普有四個強大的兒子，分別是阿努拉達 (Anuhlāda)、赫拉達 (Hlāda)、睿智的普拉拉達 (Prahlāda) 和英雄的桑拉達 (Sanhlāda)。桑拉達是戴提亞 (Daitya) 族的增強者。其中，著名的帕拉達 (Prahlada) 對萬物漠不關心，只將自己全部的信仰奉獻給 Janārddana(毘濕奴的稱號之一)。Daityas之王點燃的火焰並沒有吞噬他，因為他心中懷有Vāsudeva(瓦蘇戴瓦)；當他被繩索束縛並在海水中移動時，整個大地都顫抖了。他的身體十分結實，由於心中充滿了對Achyuta(意思是「永恆的」、「永恆的」、「不朽的」或「不變的」；毘濕奴的另一個稱號)的眷念，所以即使受到Daityas君主下令投擲的武器的傷害，他的身體也沒有受到任何傷害；那些被派來毀滅他的蛇向他噴吐毒火，但卻徒勞無功。被石頭砸中，他卻毫髮無傷；因為他從未忘記毘濕奴，而對神的記憶就是他證明的盔甲。住在斯維爾加 (Swerga) 的戴提亞 (Daityas) 之王將他從高處摔下，大地卻毫髮無損地接住了他。吹進他體內、令他枯萎的風，卻被他消滅了，因為Madhusūdana(馬杜蘇丹娜；毘濕奴的第73個稱號)就在他體內。兇猛的天象們折斷了獠牙，向著戴Daityas之主命令它們進攻的堅固胸膛宣洩著自己的驕傲。君主的侍奉祭司們在舉行各種儀式時，都因要毀滅一個如此堅定地依附於戈文達的人而感到困惑：欺詐的桑瓦拉 (Samvara) 的千萬種欺騙，在奎師那的鐵餅的打擊下，都未能成功。他毫不猶豫地服下了父親的官僚們給他下的致命毒藥，但並沒有發生任何明顯的變化；因為他以平靜的心態看待世界，充滿仁慈，對萬物都懷有同等的感情，視其與自己相同。祂是正直的；一個取之不盡的純潔和真理的寶庫；也是所有虔誠人士的永恆榜樣。」

Hiranyaksha