評論
打印
Shaunaka Rishi Das, Hindu cleric and Director of the Oxford Centre for Hindu Studies explains:
牛津大學古印度研究中心主任、印度教僧人肖納卡·里希·達斯解釋道：
"Hindus will see a deity on the whole as God present. God can manifest anywhere, so the physical manifestation of the image is considered to be a great aid in gaining the presence of God. By going to the temple, you see this image that is the presence, or you can have the image in your own home. So they'll invite God to come into this deity form, they will wake God up in the morning with an offering of sweets. The deity will have been put to bed, in a bed, the night before, raised up, will be bathed in warm water, ghee, honey, yoghurt, and then dressed in hand-made dresses-usually made of silk-and garlanded with beautiful flowers, and then set up for worship for the day. So it's a very interesting process of practicing the presence of God."
印度教將所有的神都當作造物主的分身。造物主無處不在。因此，對神靈形象的實體展現被認為對呼喚造物主顯身極有幫助。去寺廟參拜時，神像便是顯身。同時，你在家里也可以供奉。印度教徒會邀請造物主進入這一實體。早上敬獻甜食喚醒他，晚上將他置于床榻之上，起床后用溫水、酥油、蜂蜜、酸奶為他沐浴，然后穿上通常用絲綢縫制的服裝，并飾以美麗的花環，最后再開始一天的敬拜。這一套實踐造物主顯身的儀式十分有趣。
The god whose presence Kumaragupta chose to practise most intensely is obvious from his name. He chose as his special god, the god of war, Kumara, and it's Kumara that we see on our second gold coin.
鳩摩羅笈多一世最常敬拜的神祇從他的名字就能看出來。他選擇的是戰神鳩摩羅。這便是我們在第二枚金幣上看到的形象。
Naked to the waist, he holds a spear and is mounted on a sacred peacock. Not the vainglorious peacock of western tradition, but an aggressive and terrifying bird that he's riding into war. This image, created 1,600 years ago, is still immediately recognisable today, you can see it in many shrines. But there's one final detail that's worth mentioning-Kumara and his peacock are shown standing on a plinth.
鳩摩羅上身赤裸，手握長矛，騎坐在一頭孔雀上。他們的孔雀并不像西方傳統中那樣是虛榮自負的象征，而是一種兇殘可怕的神鳥，鳩摩羅騎著它上戰場。這一 形象出現于1600年前，時至今日仍能讓人一眼認出，在許多寺廟都能見到。但有一處細節值得一提，金幣上的鳩摩羅與孔雀立于基座之上。
