主办：译林杂志社

本期合办：中国社会科学院外国文学研究所

参赛方式：

1.有志于翻译实践者均可参赛，无任何限制。但需独立完成。

2.供翻译的原文，将刊于《译林·文摘版》，译林网站www.yilin.com,《译林》杂志博客http://blog.sina.com.cn/trans上。

3.参赛者请于2008年2月1日前，将译文以附件形式发送至trans@yilin.com。主题栏请注明“参赛”，参赛文以参赛者的名字命名，并在文后留下详细联络方式（学校、单位、电话号码和电子信箱等）。

4.获奖者名单将随优秀获奖译文、评委点评刊于2008年4月号的《译林·文摘版》上。在《译林》及相关媒体上也会有报道。

5.每期将设一等奖一名，二等奖两名，三等奖三名，并给获奖者颁发相应证书及奖品。

6.优秀获奖者将有机会与《译林》进一步合作。

以下为第五期翻译竞赛原文：

House Opposite

By P. K. Narayan

The hermit invariably shuddered when he looked out of his window. The house across the street was occupied by a shameless woman. Late in the evening, men kept coming and knocking on her door—afternoons, too, if there was a festival or holiday. Sometimes they lounged on the pyol of her house, smoking, chewing tobacco, and spitting into the gutter—committing all the sins of the world, according to the hermit who was striving to pursue a life of austerity, forswearing family, possessions, and all the comforts of life. He found this single-room tenement with a couple of coconut trees and a well at the backyard adequate, and the narrow street swarmed with children: sometimes he called in the children, seated them around, and taught them simple moral lessons and sacred verse. On the walls he had nailed a few pictures of gods cut out of old calendars, and made the children prostrate themselves in front of them before sending them away with a piece of sugar candy each.

His daily life followed an unvarying pattern. Birdlike, he retired at dusk, lying on the bare floor with a wooden block under his head like a pillow. He woke up at four, ahead of the rooster at the street corner, bathed at the well, and sat down on a piece of deerskin to meditate. Later he lit the charcoal stove and baked a few chapattis for breakfast and lunch and cooked certain restricted vegetables and greens, avoiding potato, onion, okra, and such as might stimulate the baser impulses.

Even in the deepest state of meditation, he could not help hearing the creaking of the door across the street when a client left after a night of debauchery. He rigorously suppressed all the cravings of the palate, and punished his body in a dozen ways. If you asked him why, he would have been at a loss to explain. He was the antithesis of the athlete who flexed his muscles and watched his expanding chest before a mirror. Our hermit, on the contrary, kept a minute check of his emaciation and felt a peculiar thrill out of such an achievement. He was only following without questioning his ancient guru's instructions, and hoped thus to attain spiritual liberation.

One afternoon, opening the window to sweep the dust on the sill, he noticed her standing on her doorstep, watching the street. His temples throbbed with the rush of blood. He studied her person—chiseled features, but sunk in fatty folds. She possessed, however, a seductive outline; her forearms were cushionlike and perhaps the feel of those encircling arms attracted men. His gaze, once it had begun to hover about her body, would not return to its anchor—which would normally be the tip of one's nose, as enjoined by his guru and the yoga shastras.

Her hips were large, thighs stout like banana stalks, on the whole a mattresslike creature on which a patron could loll all night without a scrap of covering—"Awful monster! Personification of evil." He felt suddenly angry. Why on earth should that creature stand there and ruin his tapas: all the merit he had so laboriously acquired was draining away like water through a sieve. Difficult to say whether it was those monstrous arms and breasts or thighs which tempted and ruined men. . .He hissed under his breath, "Get in, you devil, don't stand there!" She abruptly turned round and went in, shutting the door behind her. He felt triumphant, although his command and her compliance were coincidental. He bolted the window tight and retreated to the farthest corner of the room, settled down on the deerskin, and kept repeating, "Om, Om, Rama, Jayarama": the sound "Rama" had a potency all its own—and was reputed to check wandering thoughts and distractions. He had a profound knowledge of mantras and their efficacy. "Sri Rama. . .," he repeated, but it was like a dilute and weak medicine for high fever. It didn't work. "Sri Rama, Jayarama. . .," he repeated with a desperate fervor, but the effect lasted not even a second.

Unnoticed his thoughts strayed, questioning: Who was that fellow in a check shirt and silk upper cloth over his shoulder descending the steps last evening when I went out to the market? Seen him somewhere. . .where? when? . . .ah, he was the big tailor on Market Road. . .with fashionable men and women clustering round him! Master-cutter who was a member of two or three clubs. . .Hobnobbed with officers and businessmen—and this was how he spent his evening, lounging on the human mattress! And yet fashionable persons allowed him to touch them with his measuring tape! Contamination, nothing but contamination; sinful life. He cried out in the lonely room, "Rama! Rama!" as if hailing someone hard of hearing. Presently he realized it was a futile exercise. Rama was a perfect incarnation, of course, but he was mild and gentle until provoked beyond limit, when he would storm and annihilate the evildoer without a trace, even if he was a monster like Ravana. Normally, however, he had forbearance, hence the repetition of his name only resulted in calmness and peace, but the present occasion demanded stern measures. God Siva's mantra should help. Did he not open his Third Eye and reduce the God of Love to ashes, when the latter slyly aimed his arrow at him while he was meditating? Our hermit pictured the god of matted locks and fiery eyes and recited aloud: "Om Namasivaya," that lonely hall resounding his hoarse voice.

His rambling, unwholesome thoughts were halted for a while, but presently regained their vigor and raced after the woman. She opened her door at least six times on an evening. Did she sleep with them all together at one time? He paused to laugh at this notion, but also realized that his meditation on the austere god was gone. He banged his fist on his temples, which pained put improved his concentration. "Om Namasivaya. . ." Part of his mind noted the creaking of the door of the opposite house. She was a serpent in whose coils everyone was caught and destroyed—old and young and the middle-aged, tailors and students (he had noticed a couple of days ago a young B. Sc. student from Albert Mission Hostel at her door), lawyers and magistrates (why not?) . . .No wonder the world was getting overpopulated—with such pressure at the elemental urge within every individual! O God Siva, this woman must be eliminated. He would confront her some day and tell her to get out. He would tell her, "Oh, sinful wretch, who is spreading disease and filth like an open sewer: think of the contamination you have spread around—from middle-aged tailor to B.Sc. student. You are out to destroy mankind. Repent your sins, shave your head, cover your amply loins with sackcloth, sit at the temple gate and beg or drawn yourself in sarayu after praying for a cleaner life at least in the next birth. . ."

Thus went his dialogue, the thought of the woman never leaving his mind, during all the wretched, ill-spent night; he lay tossing on the bare floor. He rose before dawn, his mind made up. He would clear out immediately, cross Nallappa's Grove, and reach the other side of the river. He did not need a permanent roof: he would drift and rest in any temple or mantap or in the shade of a banyan tree: he collected an ancient tale he had heard from his guru long ago. . .A harlot was sent to heaven when she died, while her detractor, a self-righteous reformer, found himself in hell. It was explained that while the harlot sinned only with her body, her detractor was corrupt mentally, as he was obsessed with the harlot and her activities, and could meditate on nothing else.

Our hermit packed his wicker box with his sparse possessions—a god's image in copper, a rosary, the deerskin, and a little brass bowl. Carrying his box in one hand, he stepped out of the house, closing the door gently behind him. In the dim hour of the dusk, shadowy figures were moving—a milkman driving his cow ahead, laborers bearing crowbars and spades, women with baskets on their way to the market. While he paused to take a final look at the shelter he was abandoning, he heard a plaintive cry, "Swamiji," from the opposite house, and saw the woman approach him with a tray, heaped with fruits and flowers. She placed it at his feet and said in a low reverential whisper: "Please accept my offering. This is a day of remembrance of my mother. On this day I pray and seek a saint's blessing. Forgive me. . ." All the lines he had rehearsed for a confrontation deserted him at this moment; looking at her flabby figure, the dark rings under her eyes, he felt pity. As she bent down to prostrate, he noticed that her hair was indifferently dyed and that the parting in the middle widened into a bald patch over which a string of jasmine dangled loosely. He touched her tray with the tip of his finger as a token of acceptance, and went down the street without a word.