法，無界，不思議

Split moong dal with masala 中文意思是「香料去皮黃綠豆仁」或「瑪撒拉黃豆仁湯」。 

這道料理通常是指將黃豆仁煮軟後，加入用各種印度香料（Masala）爆香拌炒的醬汁，做成濃郁美味的豆湯或咖哩，適合搭配米飯或印度餅（Roti/Naan）食用。

Serves 4

份量：4 人份

當時，坎達瓦森林（Khandava）的居民——檀那婆（Danavas）、羅剎（Rakshasas）、那伽（Nagas；蛇族）、狼、熊以及其他野生動物、額頭流著香液的大象、老虎、鬃毛飛揚的獅子、鹿、成百上千的水牛、飛鳥以及各式各樣的生靈，因落石而驚恐萬狀，焦慮萬分，開始向四面八方逃竄。它們看到森林（四周都在燃燒），奎師那（Krishna）和阿諸那（Arjuna）也已執起武器嚴陣以待。聽到那可怕的聲響，那些生靈嚇得喪失了移動的能力。目睹森林在無數個地方熊熊燃燒，奎師那也準備用他的武器將它們擊倒，它們全都發出了可怕的咆哮。伴隨著這可怕的喧囂與烈火的轟鳴，整個蒼穹彷彿迴盪著凶兆之雲的聲音。

具有暗黑膚色、雙臂強壯的克沙瓦（Kesava，即奎師那），為了徹底消滅它們，向它們投擲了他那巨大而兇猛、閃爍著自身光芒的圓輪（神盤）。森林的居民，包括檀那婆和羅剎，受到這件武器的重創，被切成數百塊，落入了阿耆尼（Agni，火神）的口中。阿修羅（Asuras）們被奎師那的圓輪撕裂，渾身沾滿鮮血和油脂，看起來就像傍晚的雲彩。噢，婆羅多，這位來自威里斯尼（Vrishni）種族的英雄行動敏捷如死神一般，成千上萬地屠殺著畢舍遮（Pisachas）、飛鳥、那伽和其他生靈。那圓輪從奎師那——這位一切敵人的克星——手中不斷擲出，在屠殺無數生靈後又回到了他的手中。當奎師那這位一切受造物靈魂的化身在從事屠殺畢舍遮、那伽和羅刹的任務時，他的面容和形態變得兇猛無比，令人不敢直視。

在場的諸天神沒有一個能在戰鬥中戰勝奎師那和阿諸那。當眾神發現他們無法藉助撲滅大火來保護這片森林免受奎師那和阿諸那的神威摧殘時，便從現場退去了。接著，那位舉行過百場祭祀的神祇（因陀羅，Indra）見眾神退卻，心中充滿了喜悅，並讚賞了奎師那和阿諸那。

當眾神放棄戰鬥時，一個低沉而響亮的聲音在虛空中響起，對這位舉行過百場祭祀的神祇說：

「你的朋友塔克沙卡（Takshaka），那條蛇王，並未被殺！在坎達瓦大火開始之前，他已經前往庫魯克沙特拉（Kurukshetra）了。從我的話中去認識吧，噢，瓦薩瓦（Vasava，因陀羅），瓦蘇提瓦（Vasudeva，奎師那）和阿諸那是任何人在戰鬥中都無法戰勝的！他們就是那娜羅（Nara）與那羅延（Narayana）——天界中傳聞已久的古老神祇！你深知他們的能量與神威。這些最古老的仙人（Rishis）在戰鬥中戰無不勝，在所有世界中都無人能征服！他們理應受到所有天神、阿修羅、夜叉、羅剎、乾達婆、人類、緊那羅以及那伽最崇高的敬意。因此，噢，瓦薩瓦，你應當率領所有的天神離開這裡。坎達瓦的毀滅乃是命運的安排！」

前一篇連結：

https://khapima.pixnet.net/blog/posts/932455706983734132

SECTION CCXXVIII(228章)

於是，身為車戰英雄中最頂尖者的奎師那與阿諸那，各自駕著戰車分駐森林的兩側，開始對甘達瓦森林中的生靈展開全方位的巨大屠戮。凡是看見甘達瓦森林中的任何生靈試圖逃跑，這兩位強大的英雄便會立刻衝向該處（以阻止其逃脫）。事實上，那兩輛精良的戰車看起來彷彿合而為一，車上的兩位勇士也宛如同一個體。

在森林燃燒的同時，成百上千的活生生生物發出駭人的尖叫聲，四處奔逃。有些生物的某些肢體被燒焦，有些承受著酷熱而煎熬，有些從森林中逃了出來，也有些因恐懼而到處亂竄。有些生物緊緊抱著孩子、父母與兄弟，由於滿懷深情而無法捨棄至親，平靜地一同赴死。有許多生物咬著下唇騰空而起，隨即又打著轉墜入下方熊熊燃燒的烈火之中。還有一些生物被看見帶著被燒焦的翅膀、眼睛與雙足在地上翻滾。這些生靈幾乎全都在轉瞬間雙雙覆滅。

上一篇連結：

https://khapima.pixnet.net/blog/posts/918738823168203735

“Vaisampayana said, ‘Then Havyavahana (Agni) in anger and disappointment, with his ailment uncured, went back to the Grandsire. And he represented unto Brahman all that had happened: The illustrious deity, reflecting for a moment, said unto him, ‘O sinless one. I see a way by which thou mayest consume the forest of Khandava today in the very sight of Indra. Those old deities, Nara and Narayana, have become incarnate in the world of men to accomplish the business of the celestials. They are called on earth Arjuna and Vasudeva. They are even now staying in the forest of Khandava. Solicit them for aiding thee in consuming that forest. Thou shalt then consume the forest even if it be protected by the celestials. They will certainly prevent the population of Khandava from escaping, and thwart Indra also (in aiding any one in the escape). I have no doubt of this!’ Hearing these words, Agni came in haste unto Krishna and Partha. O king, I have already told thee what he said, having approached the illustrious pair. O tiger among kings, hearing those words of Agni who was desirous of consuming the forest of Khandava against the will of Indra, Vibhatsu said unto him these words well-suited to the occasion, I have numberless excellent celestial weapons with which I can fight even many wielders of the thunderbolt. But, O exalted one, I have no bow suited to the strength of my arms, and capable of bearing the might I may put forth in battle. In consequence of the lightness of my hands also I require arrows that must never be exhausted. My car also is scarcely able to bear load of arrows that I would desire to keep by me. I desire celestial steeds of pure white, possessing the speed of the wind; and a car possessing the splendour of the sun and the clatter of whose wheels should resemble the roar of the clouds. Then, there is no weapon suited to Krishna’s energy and with which Madhava can slay Nagas and Pisachas. O exalted one, it behoveth thee to give us the means by which success may be achieved and by which we may thwart Indra in pouring his showers upon that extensive forest. O Pavaka, we are ready to do all that manliness and prowess can do. But, O exalted one, it behoveth thee to give us the adequate means.’”

於是，帶著滿腔憤怒與失望、且疾病未癒的訶維亞瓦哈那（Havyavahana，即火神阿耆尼）回到造物主（梵天）身邊。他向梵天稟報了一切遭遇：神聖的主宰沉思了一會兒，對他說：

「無罪的化身啊，我看到了一個方法，能讓你今天就在因陀羅（Indra）的眼皮底下焚燒甘達瓦（Khandava）森林。那兩位古老的天神——那羅（Nara）與那羅陀（Narayana）——為了達成諸神的使命，已化身降生於凡間。他們在人間被稱為阿周那（Arjuna）與瓦蘇德瓦（Vasudeva，即黑天克里希納）。他們現在正好留在甘達瓦森林中。去懇求他們協助你焚燒那片森林吧！這樣一來，即使森林受到諸神的庇護，你也能將其吞噬。他們必能阻止甘達瓦的居民逃脫，同時也能阻撓因陀羅（對任何企圖逃跑之人的援助）。對此我深信不疑！」

While medicines help the organism fight decay and disease, the job of remaining healthy is carried out by the organism itself. The human body is self-sufficient, autonomous, and auto-synchronous in nature. Our systems are constructed in such a way that if we get enough nutrients for our tissues and fibers, if our blood circulates well, if our breathing is correct, and if we expel our toxins and waste materials properly and regularly, we should be able to enjoy a full life span— about 100 years.

雖然藥物可以幫助身體抵抗老化和疾病，但保持健康的工作是由我們的身體自行完成的。人體本質上是自給自足、自主且同步的。我們的系統構造如此獨特——如果我們獲得足夠的營養來維持組織和纖維，血液循環順暢，呼吸正常，並且能夠正常規律地排出毒素和廢物，我們就能夠擁有完整的壽命——大約100歲。

Most diseases are the result of wrong eating habits and/or of eating antagonistic foods. By changing our food habits and understanding the qualities of foods and how they interact with each other, we can, up to a certain age, cure the human organism without medicines. If properly cooked food is taken in season and in the right quantities, the likelihood of falling ill is minimal.

A well-known Ayurvedic text, the Sushruta Samhita, states:

大多數疾病都是由錯誤的飲食習慣 和/或 食用對身體有害的食物所引起的。透過改變飲食習慣，了解食物的特性及其相互作用，我們就可以在某個年齡之前，無需藥物就能治癒人體。如果食用當季且烹調得當的食物，並保持適量，患病的可能性就會很小。著名的阿育吠陀經典《醫集要》（Sushruta Samhita）指出：

在學習如何做育吠陀美食之前，先學學印度的大師如何解釋阿育吠陀的原理。

所以我特地找了Harish Johari的這本英文版著作。

阿育吠陀的美食何止200道? 但在這些眾多的食譜食，絶對是不會也不能夠離開下文的這些原理。

如果朋友仔細看文的內容，不難發現這些邏輯，和華人的中醫食療、五行非常相像

不管是五大原素、或者三種能量，最終是要達到"平衡"的境界

“Vaisampayana, said, ‘Thus addressed by Arjuna, the smoke-bannered Hutasana, desirous of an interview with Varuna, recollected that son of Aditi,—that deity protecting one of the points of the heavens and having his home in the water and ruling that element. Varuna, knowing that he was thought of by Pavaka, immediately appeared before that deity. The smoke-bannered celestial welcoming with reverence the ruler of the waters, that fourth of the Lokapalas, said unto that eternal god of gods, ‘Give me without loss of time that bow and quiver, and that ape-bannered car also, which were obtained from king Soma. Partha will achieve a great task with Gandiva, and Vasudeva also with the discus! Give both, therefore, unto me today.’ Hearing these words, Varuna replied unto Pavaka, saying, ‘Well, I am giving them.’ He then gave that wonderful jewel of a bow that was endued with great energy. That bow was the enhancer of fame and achievements, and was incapable of being injured by any weapon. It was the chief of all weapons, and the grinder of them all. And it was the smiter of hostile armies and was alone equal to a hundred thousand bows. It was the multiplier of kingdoms, and was variegated with excellent colours. It was well-adorned, and beautiful to behold, and without a mark of weakness or injury anywhere. And it was always worshipped both by the celestials and the Gandharvas. Varuna also gave two inexhaustible quivers, and he also gave a car furnished with celestial weapons and whose banner bore a large ape. Yoked unto that car were steeds white as silver of the fleecy clouds, and born in the region of the Gandharvas, and decked with golden harness, and resembling in fleetness the wind or the mind. And it was equipped with implement of war, and was incapable of being vanquished by the celestials or the Asuras. Its splendour was great and the sounds of its wheels was tremendous. It delighted the heart of every creature that looked at it. It had been made by Viswakarman, the architect of the universe and one of the lords of creation, after severe ascetic meditation. Its splendour, like that of the sun, was so great that no one could gaze at it. It was the very car from which the lord Soma had vanquished the Danavas. Resplendent with beauty, it looked like an evening cloud reflecting the effulgence of the setting sun. It was furnished with an excellent flag-staff of golden colour and great beauty. And there sat upon that flag-staff a celestial ape of form fierce like that of a lion or a tiger. Stationed on high, the ape seemed bent upon burning everything it beheld. And upon the (other) flags were various creatures of large size, whose roars and yells caused the enemy’s soldiers to faint. Then Arjuna, accoutred in mail and armed with the sword, and his fingers cased in leathern gloves, walking round that excellent car adorned with numerous flags and bowing unto the gods, ascended it like a virtuous man riding in the celestial car that bears him to heaven. And taking up that celestial and first of bows created by Brahman of old and called Gandiva, Arjuna was filled with joy. And bowing unto Hutasana, Partha endued with great energy, took up the bow and strung it forcibly. Those who heard the noise that was made while the mighty Pandava strung that bow, quaked with fear. And having obtained that car and that bow, and the two inexhaustible quivers, the son of Kunti became glad and thought himself competent to assist at the task. And Pavaka then gave unto Krishna a discus with an iron pole attached to a hole in the centre. And it was a fiery weapon and became his favourite. Having obtained that weapon, Krishna also became equal to the task. Pavaka then, addressing Krishna, said, ‘With this, O slayer of Madhu, thou shalt be able without doubt to vanquish in battle even foes that are not human. With this weapon, without doubt, thou shalt be superior in battle to men and gods, and Rakshasas and Pisachas, and Daityas and Nagas. And thou shalt certainly be able with this to smite all. And, O Madhava, hurled by thee in battle at thy foes, this weapon will irresistibly slay the enemy and again come back into thy hands.’ And the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki, capable of slaying every Daitya and producing, when hurled, a roar like that of the thunder. Then Arjuna and Achyuta, filled with joy said unto Pavaka, ‘O exalted one, furnished with weapons and knowing their use, possessed of cars with flags and flagstaffs, we are now able to fight with even all the celestials and the Asuras (together), let alone the wielder of the thunderbolt desirous of fighting for the sake of the Naga (his friend Takshaka).’ Arjuna also said, ‘O Pavaka, while Hrishikesa, endued with abundant energy, moves on the field of battle with this discus in hand, there is nothing in the three worlds that he will not be able to consume by hurling this weapon. Having obtained the bow Gandiva and this couple of inexhaustible quivers I also am ready to conquer in battle the three worlds. Therefore, O lord, blaze thou forth as thou likest, surrounding this large forest on every side. We are quite able to help thee.’

阿諸那這樣說完後，旗幟上有著煙紋的胡塔薩納（Hutasana，即火神阿耆尼）渴望能與瓦魯納（Varuna，水神）會面，便回憶起那位阿底提之子——那位守護著某個方位、以水為家並統治該元素的的神明。瓦魯納知道帕瓦卡（Pavaka，火神）在想念他，隨即出現在這位神祇面前。這位帶著煙紋的尊貴天神向水神的統治者——作為四位世界護衛者之一的洛卡帕拉（Lokapalas）——致以敬意，並對這位永恆的神中之神說：

「請毫不拖延地把那張弓、那副箭袋，以及那輛從國王蘇摩（Soma）那裡獲得的、掛著猿猴旗幟的戰車交給我。帕塔（Partha，指阿諸那）將藉由甘狄瓦（Gandiva）完成一項偉大的任務，瓦蘇德瓦（Vasudeva，指黑天）也將藉由金輪達成任務！因此，請在今天將兩者都交給我吧。」

聽到這些話，瓦魯納(水神)對帕瓦卡(火神)回答說：

『好的，我這就給你們。」

Then that Brahmana addressed Arjuna and Vasudeva of the Satwata race, saying, ‘Ye who are now staying so near unto Khandava are the two foremost of heroes on earth. I am a voracious Brahmana that always eateth much. O thou of the Vrishni race, and O Partha, I solicit you to gratify me by giving me sufficient food.’ Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, ‘O, tell us what kind of food will gratify thee so that we may endeavour to give it thee.’ The illustrious Brahmana, thus replied to, said unto those heroes who were enquiring after the kind of food he sought, ‘I do not desire to eat ordinary food. Know that I am Agni! Give me that food which suiteth me. This forest of Khandava is always protected by Indra. And as it is protected by the illustrious one, I always fail to consume it. In that forest dwelleth, with his followers and family, a Naga, called Takshaka, who is the friend of Indra. It is for him that the wielder of the thunderbolt protecteth this forest. Many other creatures also are thus protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra’s prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore, I succeed not in consuming the forest of Khandava, although I desire very much to do so. I have now come to you—you who are both skilled in weapons! If you help me I will surely consume this forest: for even this is the food that is desired by me! As ye are conversant with excellent weapons, I pray you to prevent those showers from descending and any of the creatures from escaping, when I begin to consume this forest!’

隨後，那位婆羅門對阿諸那（Arjuna）與薩特瓦族（Satwata race）的婆蘇提婆（Vasudeva，即黑天 Krishna）說道：
「你們兩位現在停留於甘達瓦（Khandava）森林附近，是當今世上兩位最傑出的英雄。我是個貪食的婆羅門，向來食量驚人。維什尼族（Vrishni race）的勇士（指黑天）阿，以及帕耳他阿（Partha，指阿周那），我懇請你們賜我足夠的食物來滿足我。」
聽到婆羅門這番話，黑天與般度之子（阿諸那）回答道：
「喔，請告訴我們，哪種食物能讓你感到滿足，以便我們盡力為你提供。」

Healing Cuisine(阿育吠陀療癒美⾷)— 200 Vegetarian Recipes for Health, Balance, and Longevity (200 種助您健康、平衡、長壽的素食食譜)—Chapter One：PRINCIPLES OF AYURVEDA(第一章：阿育吠陀的原理)(前半部)

在學習如何做育吠陀美食之前，先學學印度的大師如何解釋阿育吠陀的原理。

所以我特地找了Harish Johari的這本英文版著作。

阿育吠陀的美食何止200道? 但在這些眾多的食譜食，絶對是不會也不能夠離開下文的這些原理。

如果朋友仔細看文的內容，不難發現這些邏輯，和華人的中醫食療、五行非常相像。不管是五大原素、或者三種能量，最終是要達到"平衡"的境界

Health is the state of harmonious chemical balance in a living organism. Our health depends on the chemical environments inside and outside our bodies. Food plays an important role in creating the internal chemical environment. Cooking food makes it palatable, digestible, and assimilable.

健康是⽣物體內化學平衡和諧的狀態。我們的健康取決於我們⾝體內外的化學環境。⾷物在創造內部化學環境方面發揮著重要作用。烹飪使⾷物變得可口、易消化、易吸收。

When cooked properly, food is appetizing, flavorful, and aromatic. Cooking is a way of offering love. Food that is cooked with love, guided by knowledge of the ingredients being cooked, and served in an inspiring atmosphere becomes healing. Food is something very personal and it should never be eaten for taste alone; its purpose is to provide nutrients and satisfaction to the body, without introducing toxins. This satisfaction comes from a state of electrochemical balance inside the organism, which is created by the postdigestive action of the food. A major part of chemical imbalance is created by living with incorrect habits and in a bad environment. This situation can be counteracted by eating good, healthful food.

如果烹調得當，⾷物會變得美味可口、香氣撲鼻。烹飪是表達愛的一種方式。用愛心烹 調的⾷物，以對⾷材的了解為指導，在⿎舞人心的氛圍中供應，可以起到治癒的作用。⾷ 物是⾮常私人的東西，不應該僅僅為了味道而吃；其⽬的是為⾝體提供營養和滿⾜感，而不會引入毒素。這種滿⾜感源⾃於有機體內部的電化學平衡狀態，而這種平衡是由⾷物的消化後作用產⽣的。化學失衡的主要原因是由於不良的⽣活習慣和惡劣的環境所造成的。

透過吃好的、健康的⾷物可以抵消這種情況。

前言：

在說阿育吠陀之前，我們先來說一下Ashvins(譯為阿斯文；或阿斯波)這對雙胞胎神。

事實上阿斯文(Nāsatya及Dasra兄弟)不謹是出現在古印度萬神殿裏，四千年前祂們已經出現在土耳其的胡里安語及西泰語裏了。而在阿斯文在當時出現的形象是雙胞胎醫生，在印度則是最常見馬形象的醫神。

什麼是阿育吠陀?

阿育吠陀是由兩個詞組合而成的。

<--歌曲連結

文殊菩薩祈請文
在那深廣知識天空中 圓滿智慧金輪所放光 消除一切眾生愚昧暗 文殊師佛妙音我頂禮
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