Shiva and Vishinu

与君同醉

Buddhism achieved supremacy in early India through the influence of the empire of the great king Ashoka in the third century B.C.E., but, although it enjoyed periods of state glory over the centuries, it never succeeded in supplanting traditions that looked to the Vedas. Thus, the culture and tradition represented by the great epics Ramayana and Mahabharata showed the emergence of the forms of religion called, in current academic terms, Hinduism. These specifically show a contrast to the forms found in earlier Vedic “Brahminism.”

In the Sanskrit epics, still widely known in myriad versions in India today, the gods Shiva and Vishnu begin to emerge as the focal points for cultic worship. Shiva appears to be a god of the Himalayas who was identified by the Brahmins with the god Rudra of the Vedas. In all likelihood the cultic Shiva was fashioned from an amalgam of traditional sources over many centuries. This pattern of taking local traditions and creating direct connection of them with the Vedas was an ongoing feature in the evolution of the Brahminical tradition.

Similarly, Vishnu and his numerous avatars emerged from a mélange of cultural sources. Vishnu in the Vedas was not at all a significant divinity. But the cult of Vishnu was organized around a sense of continuity with this Vedic divinity and the larger monistic philosophy that developed in the Vedic tradition. The epic Ramayana is understood to be a story of the descent of Vishnu to Earth in order to defeat the demons. Likewise, Krishna, as warrior, another important avatar of Vishnu, was central to the Mahabharata epic. In both epics, stories of Shiva are also found scattered throughout.

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公元前3世纪，在伟大的阿索卡国王的影响下，佛教在印度早期取得了至高无上的地位。但是，尽管佛教在过去几个世纪里享有国家的荣誉，但它从未成功取代以佛陀经为代表的传统。因此，以伟大史诗《罗摩衍那》和《摩诃婆罗多》为代表的文化和传统，显示了一种宗教形式的出现，用当前的学术术语来说，就是印度教。这与早期吠陀“婆罗门教”的形式形成了鲜明的对比。
湿婆神和毗瑟奴开始成为崇拜的焦点，如今仍在印度无数版本的梵文史诗中流传。湿婆似乎是喜马拉雅山的神，婆罗门认为他就是吠陀经上的楼陀罗神。宗教崇拜的湿婆很可能是由几个世纪以来的传统来源的混合物形成的。这种将当地传统与吠陀族直接联系起来的模式，是婆罗门传统演变过程中的一个持续特征。
同样地，毗瑟奴和他众多的化身也来自混合的文化来源。吠陀中的毗瑟奴根本不是一个重要的神，但是，对毗瑟奴的崇拜是围绕吠陀神学和在吠陀传统中发展出来的更大的一元论哲学的延续性组织起来的。史诗《罗摩衍那》被认为是毗湿奴为了打败恶魔而降临地球的故事。同样，战士克利须那神是另一个重要的毗瑟奴化身，是《摩诃婆罗多》史诗的核心。在这两部史诗中，湿婆的故事也随处可见。

与君同醉

Buddhism achieved supremacy in early India through the influence of the empire of the great king Ashoka in the third century B.C.E., but, although it enjoyed periods of state glory over the centuries, it never succeeded in supplanting traditions that looked to the Vedas.
公元前3世纪，在伟大的阿索卡国王的影响下，佛教在印度早期（应为：早期的印度）取得了至高无上的地位。但是，尽管佛教在过去几个世纪里享有国家的荣誉，但它从未成功取代以佛陀经为代表的传统。
Ashoka：阿育王（应查资料，不应随意音译）
Vedas：吠陀经（（应查资料，不应随意音译）
建议改为：公元前3世纪，在伟大的阿育王统治的国土影响之下，佛教在早期的印度境内取得了至尊之位，不过，虽然佛教享有了几百年的一国之尊崇，却从未成功地取代《吠陀》经典的传统地位。

Thus, the culture and tradition represented by the great epics Ramayana and Mahabharata showed the emergence of the forms of religion called, in current academic terms, Hinduism. These specifically show a contrast to the forms found in earlier Vedic “Brahminism.”
因此，以伟大史诗《罗摩衍那》和《摩诃婆罗多》为代表的文化和传统，显示了一种宗教形式的出现，用当前的学术术语来说，就是印度教。这与早期吠陀“婆罗门教”的形式形成了鲜明的对比。
The forms of religion called Hinduism: 一种宗教形式的出现，这个译文不够恰切，因为印度教通常被认为是多种形式的崇拜相结合，这里的英文原文用的也是复数forms。所以建议改为：因此，以伟大史诗《罗摩衍那》和《摩诃婆罗多》为代表的文化传统中，出现了当今学术界称之为“印度教”的各种形式。而这些形式尤其与更早期的吠陀式“婆罗门教”的各种形式具有对比性。

In the Sanskrit epics, still widely known in myriad versions in India today, the gods Shiva and Vishnu begin to emerge as the focal points for cultic worship.
湿婆神和毗瑟奴开始成为崇拜的焦点，如今仍在印度无数版本的梵文史诗中流传。
这句话的结构判断错误。是epics有myriad versions，而不是梵文史诗有无数版本；“无数版本的梵文史诗”好像是指流传的都是梵文版本，其意有偏。
建议改为：在梵文史诗中——其故事在当今印度仍有无数版本流传——湿婆神和毗湿奴开始成为偶像崇拜的焦点。

Shiva appears to be a god of the Himalayas who was identified by the Brahmins with the god Rudra of the Vedas.
湿婆似乎是喜马拉雅山的神，婆罗门认为他就是吠陀经上的楼陀罗神。

In all likelihood the cultic Shiva was fashioned from an amalgam of traditional sources over many centuries.
宗教崇拜的湿婆很可能是由几个世纪以来的传统来源的混合物形成的。
中文表述不是很清楚。不能说是“混合物”
建议改为：与宗教崇拜相关的湿婆神，很可能是几个世纪以来各种传统相混合而形成的。

This pattern of taking local traditions and creating direct connection of them with the Vedas was an ongoing feature in the evolution of the Brahminical tradition.
这种将当地传统与吠陀族直接联系起来的模式，是婆罗门传统演变过程中的一个持续特征。
怎么这里又变成“吠陀族”了呢？
建议改为：接收地方传统，使之与《吠陀经》建立直接联系，这是婆罗门教发展的过程中，持续存在的一个特色。

Similarly, Vishnu and his numerous avatars emerged from a mélange of cultural sources. 同样地，毗瑟奴和他众多的化身也来自混合的文化来源。

Vishnu in the Vedas was not at all a significant divinity. But the cult of Vishnu was organized around a sense of continuity with this Vedic divinity and the larger monistic philosophy that developed in the Vedic tradition.
吠陀中的毗瑟奴根本不是一个重要的神，但是，对毗瑟奴的崇拜是围绕吠陀神学和在吠陀传统中发展出来的更大的一元论哲学的延续性组织起来的。
“但是”后面这句太长，结构不清晰，意思不明确
建议改为：但是毗湿奴崇拜的出现，是沿用吠陀经中出现的这个神祗，并将之适用于吠陀传统中发展得越来越壮大的一元化哲学思想。

The epic Ramayana is understood to be a story of the descent of Vishnu to Earth in order to defeat the demons.
史诗《罗摩衍那》被认为是毗湿奴为了打败恶魔而降临地球的故事。

Likewise, Krishna, as warrior, another important avatar of Vishnu, was central to the Mahabharata epic. In both epics, stories of Shiva are also found scattered throughout.
同样，战士克利须那神是另一个重要的毗瑟奴化身，是《摩诃婆罗多》史诗的核心。在这两部史诗中，湿婆的故事也随处可见。