The other three Vedas

与君同醉

(The Rig Veda (c. 1500 B.C.E.), which everyone agrees is the most ancient extant Indian text, is the foundational text of Hinduism. It consists of about a thousand hymns. The great majority of the hymns are from five to 20 verses in length. The Rig Veda contains hymns of praise to a pantheon of divinities as well as a few cosmogonic hymns that tell of the creation of the universe. These stories are extremely important for the development of later Hinduism. )此段不用翻译

Two other Vedas, the Yajur and Sama Vedas, were based on the Rig Veda. That is, most of their text is from the Rig Veda, but the words of the prior text are reorganized for the purposes of the rituals. Yajur Veda, the Veda of sacrificial formulas, which has two branches called the Black and the White Yajur Vedas, contains the chants that accompany most of the important ancient rites. The Sama Veda, the Veda of sung chants, is very much focused on the praise of the god Soma, the personification of a drink taken at most rituals that probably had psychedelic properties. Priests of the three Vedas needed to be present for any larger, public ritual. Later a fourth Veda, the Atharva Veda, became part of the tradition. This text consists primarily of spells and charms used to ward off diseases or to influence events. This text is considered the origin of Indian medicine, the system of Ayurveda. There are also a number of cosmogonic hymns in the Atharva Veda, which show the development of the notion of divine unity in the tradition. A priest of the Atharva Veda was later included in all public rituals and the tradition evolved to include four Vedas rather than three.

Two important points must be understood about the Vedic tradition. First, none of the Vedas is considered composed by humans. All are considered to be “received” or “heard” by the rishis, divinely inspired sages, whose names are noted at the end of each hymn. Second, none of the text of the Vedas was written down until the 15th century C.E. The Vedic tradition was passed down from mouth to ear for millennia and is, thus, the oral tradition par excellence. The power of the word in the Vedic tradition is considered an oral and aural power, not a written one. The chant is seen as a power to provide material benefit and spiritual apotheosis. The great emphasis, therefore, was on correct pronunciation and on memorization. Any priest of the tradition was expected to have an entire Veda memorized, including its nonmantric portions (explained later).

姜hape

另外两个吠陀经，《夜柔吠陀》和《婆摩吠陀》，是基于《梨俱吠陀》。也就是说，他们的大部分文本来自《梨俱吠陀》，但是为了仪式的目的，先前的文字被重新撰写。《夜柔吠陀》是祭祀公式的吠陀，它有两个分支，分别叫做《黑夜柔吠陀》和《白夜柔吠陀》，包含了伴随大多数重要古代仪式的圣歌。《娑摩吠陀》，唱颂的吠陀，非常专注于颂摩神的赞美，在大多数仪式中，它可能具有迷幻的特性。三部吠陀经的祭司需要出席任何大型的公共仪式。后来第四部吠陀，《阿达婆吠陀》，成为传统的一部分。这篇文章主要由用来抵御疾病或影响事件的咒语和符咒组成。本文认为印度医学的起源于阿达婆吠陀体系。《阿达婆吠陀》中也有一些宇宙赞美诗，它们展示了传统中神圣统一概念的发展。阿达婆吠陀的祭司在也被包括在所有的公共仪式中，传统的祭祀演变成包括四个吠陀，而不是三个。
关于吠陀传统，有两点必须理解。首先，没有一部吠陀经被认为是由人类创作的。所有这些都被认为是圣人“接受”或“听到”的，他们的名字被记录在每一首赞美诗的结尾。其次，吠陀经的文本直到公元15世纪才被记载下来。吠陀传统口耳相传已经有几千年的历史，因此，它是最优秀的口头传统。在吠陀传统中，文字的力量被认为是口头和听觉的力量，而不是书面的力量。圣歌被视为一种提供物质利益和精神神化的力量。因此，重点是正确的发音和记忆。任何一个传统的牧师都被期望能记住整个吠陀，包括它的nonmantric部分。

与君同醉

Two other Vedas, the Yajur and Sama Vedas, were based on the Rig Veda. 另外两个吠陀经，《夜柔吠陀》和《婆摩吠陀》，是基于《梨俱吠陀》。
《吠陀经》不宜用“个”，而应该是“部”
查阅了有关吠陀经的中文资料，不错！

That is, most of their text is from the Rig Veda, but the words of the prior text are reorganized for the purposes of the rituals.
也就是说，他们的大部分文本来自《梨俱吠陀》，但是为了仪式的目的，先前的文字被重新撰写。

Yajur Veda, the Veda of sacrificial formulas, which has two branches called the Black and the White Yajur Vedas, contains the chants that accompany most of the important ancient rites.
《夜柔吠陀》是祭祀公式的吠陀，它有两个分支，分别叫做《黑夜柔吠陀》和《白夜柔吠陀》，包含了伴随大多数重要古代仪式的圣歌。
Formula此处译为“公式”有欠妥当，建议改为“方法或方案”
“伴随大多数重要古代仪式的圣歌”这句话里，“伴随仪式的圣歌”这种搭配不符合中文习惯，建议改为“大多数重要的古代仪式上会颂唱的圣歌”

The Sama Veda, the Veda of sung chants, is very much focused on the praise of the god Soma, the personification of a drink taken at most rituals that probably had psychedelic properties.
《娑摩吠陀》，唱颂的吠陀，非常专注于颂摩神的赞美，在大多数仪式中，它可能具有迷幻的特性。
the personification of a drink taken at most rituals 这部分漏译
背景知识：在古印度，苏摩（soma）是一种特别的树，被神化之后成了一位树神。苏摩树汁则是一种甜蜜的饮料
建议改为：《娑摩吠陀》，用以歌颂的吠陀经，集中赞美苏摩神，这位神祗其实是一种饮料，在大多数仪式上饮用，并很可能具有致幻效果。

Priests of the three Vedas needed to be present for any larger, public ritual. Later a fourth Veda, the Atharva Veda, became part of the tradition.
三部吠陀经的祭司需要出席任何大型的公共仪式。后来第四部吠陀，《阿达婆吠陀》，成为传统的一部分。
建议加“也”字：后来第四部吠陀经《阿闼婆吠陀》，也成为该传承的一部分。
建议改为：任何大型的公共祭祀，都需要这三部吠陀经的祭司们出席。后来，第四部吠陀《阿闼婆吠陀》，也成为吠陀传统的一部分。

This text consists primarily of spells and charms used to ward off diseases or to influence events.
这篇文章主要由用来抵御疾病或影响事件的咒语和符咒组成。
此处“this text”不是指“这篇文章”，而是指上文提到的《阿闼婆吠陀》，所以宜译为“这部吠陀经”
建议改为：它主要包括咒语和符咒，用以禳病驱灾，或改变事件的走向。

This text is considered the origin of Indian medicine, the system of Ayurveda.
本文认为印度医学的起源于阿达婆吠陀体系。
此处“this text”不是指“这篇文章”，而是指上文提到的《阿闼婆吠陀》，而且上句已经明确了，所以此处不宜重复，宜译为“它”
并且因为译者错以为this text是指在翻译的这篇文章，所以导致这句话的译文错误，应该为：它被视为印度医学的起源，即阿育吠陀或印度草医学体系。

There are also a number of cosmogonic hymns in the Atharva Veda, which show the development of the notion of divine unity in the tradition.
《阿达婆吠陀》中也有一些宇宙赞美诗，它们展示了传统中神圣统一概念的发展。
cosmogonic hymns应译为“宇宙形成的赞美诗”
建议改为：《阿闼婆吠陀》中也有数量不少的赞美诗，赞美宇宙的形成，从中可以看出吠陀经中一神论的发展趋势。

A priest of the Atharva Veda was later included in all public rituals and the tradition evolved to include four Vedas rather than three.
阿达婆吠陀的祭司在也被包括在所有的公共仪式中，传统的祭祀演变成包括四个吠陀，而不是三个。
不应该是“包括在”，而是“参加”。
建议改为：后来，《阿闼婆吠陀》的祭司也成为公共祭祀仪式必不可少的人物，吠陀经典从三部变为四部。

Two important points must be understood about the Vedic tradition.
关于吠陀传统，有两点必须理解。
First, none of the Vedas is considered composed by humans.
首先，没有一部吠陀经被认为是由人类创作的。
All are considered to be “received” or “heard” by the rishis, divinely inspired sages, whose names are noted at the end of each hymn.
所有这些都被认为是圣人“接受”或“听到”的，他们的名字被记录在每一首赞美诗的结尾。
Second, none of the text of the Vedas was written down until the 15th century C.E. The Vedic tradition was passed down from mouth to ear for millennia and is, thus, the oral tradition par excellence.
其次，吠陀经的文本直到公元15世纪才被记载下来。吠陀传统口耳相传已经有几千年的历史，因此，它是最优秀的口头传统。

The power of the word in the Vedic tradition is considered an oral and aural power, not a written one.
在吠陀传统中，文字的力量被认为是口头和听觉的力量，而不是书面的力量。
The chant is seen as a power to provide material benefit and spiritual apotheosis. The great emphasis, therefore, was on correct pronunciation and on memorization.
圣歌被视为一种提供物质利益和精神神化的力量。因此，重点是正确的发音和记忆。
Any priest of the tradition was expected to have an entire Veda memorized, including its nonmantric portions (explained later).
任何一个传统的牧师都被期望能记住整个吠陀，包括它的nonmantric部分。
这里是the tradition，还是指吠陀经，而不能译为“传统的牧师”，牧师是基督教的词汇
这里有一个不懂的词汇，可以看出它的词干是mantra也就是咒语这个词。所以就很好理解了。
建议改为“吠陀祭司们必须记住整部吠陀经，哪怕是非咒语部分，也需要背下来。”