古经典《湿婆往事书》：《韦迪亚斯瓦拉本集》第四章：殊胜的听闻和深
Excellence Listening Deliberation
The sages said:
圣贤们说：
1. O holy one, whatis Śravaṇa? what is Manana? How is the Kīrtana performed? Please expound these precisely.
圣人啊，什么是听闻（Śravaṇa）？什么是深思（Manana）？怎样进行赞美（Kīrtana）？请精准解释这些问题。
Brahmā said:
梵天说：
2. The mind is fond of reasoning deliberation. The ability of the mind to ponder and evaluate the corresponding efficacy of the worship, Japa, the attributes of Īśa, His form, His divine sports and multifarious names, is the result of the benignant glance of Īśvara. Hence this steady continuance in the act of deliberation is the most important of all the means.
心智喜欢理性深思，心智考量和评估崇拜、持咒（Japa）、神（Īśa）之属性、祂之形式、祂之神圣游戏、以及各种圣名的能力，是神（Īśvara）仁慈眷顾的结果。因此，这种持续不断的深思是所有法门中是最重要的法门。
3. By Kīrtana(glorification) is meant the clear expression of Śiva’s exploits, attributes, forms, sports, names etc. in good taste by reciting traditional lore, singing songs of praise even in mother tongue. It is the middle one of the three means.
赞美（Kīrtana）意味着湿婆的功绩、属性、形式、游戏、圣名等的明确表达，通过诵读传统传说、唱赞歌（即使用母语）来提高自己的品味。它是三种法门中的中间那种。
4. O wise men, the means of Śravaṇa famous in the world is the listening to words concerning Śiva, in whatever manner, howsoever and wherever they are produced with the same steady attention as in the sporting dalliance of women.
智者啊，扬名天下的听闻法门是：无论以任何方式、无论如何、无论何处听闻与湿婆有关的话，要产生类似于与女人嬉戏时同样坚定的注意力。
5. Śravaṇa (listening) is effected when one associates with good men. Then the Kīrtana of Paśupati becomes steady. In the end is the Manana which is the most excellent. All these take place as a result of benevolent surveillance of Lord Śiva.
当个人与好人交往时，听闻是有效的；然后对兽主（Paśupati，指湿婆）的赞美变得坚定；最后是深思，这是最优的。所有这一切的发生是主湿婆仁慈临在的结果。
Sūta said:
苏塔说：
6. O saints, in the context of the elucidation of the greatness of the means, I shall narrate an anecdote of former days for your sake. Please listen to them attentively.
圣贤们，为了你们的缘故，在阐明这些殊胜法门时，我将讲述一件从前的轶事。请仔细听。
7. Long ago, my preceptor Vyāsa, the son of Sage Parāśara, performed penance on the bank of the river Sarasvatī①with some mental agitation.
很久以前，我的导师毗耶娑（Vyāsa）, 圣人帕拉萨拉（Parāśara）的儿子，在萨拉斯瓦蒂河畔心绪不宁地进行苦修。
8. The divine sage Sanatkumāra who happened to go that way in an aerial chariot resplendent like the sun, espied my preceptor.
神圣的圣人萨拉特库马拉（Sanatkumāra）乘一辆像太阳般光辉的天堂御辇恰巧途经那里，他认出了我的导师。
9. Waking up from his meditation my preceptor saw the son of Brahmā. The sage the reupon paid obeisance in a flutter and eagerness.
我的导师从冥想中回过神来，看到梵天的儿子，圣人立刻兴奋热心地敬礼。
10. He offered Arghya and a seat befitting the divinity of the sage. Being delighted, the divine sage spoke to my humble preceptor in words of great profundity.
他供奉主（Arghya）和一个符合圣人神性的座位，圣人很高兴，对我谦卑的导师说了非常深奥的话。
11. O sage, you must meditate upon the True object. The great lord Śiva can be realised and seen. But wherefore do you perform the penance here unattended?
圣人啊，你必须冥想“真实的”对象，伟大的主湿婆可以被意识到和看到。但你为什么要在这里独自苦修呢？
12-14. When Sanatkumāra addressed him thus, the sage Vyāsa clarified his purpose. “By the favour of divine elders like you I have almost established the four ways of virtue, wealth, love and salvation with due adherence to the Vedic path, in the world. I have become a preceptor unto all. Still it is surprising that the knowledge of the means of liberation has not dawned on me. I am performing penance for the sake of salvation. But I do not know how it can be achieved.
当萨拉特库马拉如此向他说话时，圣人毗耶娑阐明了自己的目的。“在您这样神圣长者的恩宠下，我在世间谨遵吠陀之道，几乎奠定了美德、财富、爱和救赎四条途经；我变成了众人之师，然而，出乎意外的是，我尚未领悟到解脱的方法。我在为救赎而苦修，但我不知道它如何才能实现。”
15. O excellent brahmins, when thus requested by the sage Vyāsa, the competent divine sage Sanatkumāra told him of the sure way of realising salvation.
杰出的婆罗门啊，当被圣人毗耶娑如此恳求时，足智多谋的神圣圣人萨拉特库马拉告诉他实现救赎的可靠法门。
16. It has already been mentioned that there are three means in conformity with Vedic ideal viz. Śravaṇa, Kīrtana and the highly efficacious Manana of Śiva.
前面已经提到过，符合吠陀理念的法门有三种，即：听闻（Śravaṇa）、赞美（Kīrtana）、高效深思湿婆。
17. Formerly, I too, confounded by other means performed a great penance on the mountain Mandara②
以前，我也曾用其他方式在曼达拉山（Mandara）上进行过一场大苦修。
18-19. At the bidding of Śiva, the divine attendant Nandikeśvara arrived there. That sympathetic lord of Gaṇas, witness of all, lovingly told me about the excellent means of salvation. Viz.—Śravaṇa, Kīrtana and Manana all in conformity with Vedic ideals.
神圣随从南迪科斯瓦拉（Nandikeśvara）在湿婆的命令下到达那里，那富有同情心的伽纳（ Gaṇas）之主目睹了一切，亲切地告诉我那殊胜的救赎法门，即：听闻、赞美和深思，完全符合吠陀之理念。
20. Hence, O holy sage, as advised by Śiva these are the three means of salvation. Please practise them.” He repeatedly advised Vyāsa thus.
因此，神圣圣人啊，就像湿婆建议那样，这些是救赎的三个法门，请修习它们。”他一再建议毗耶娑如此做。
21. After saying this to Vyāsa, the son of Brahmā mounted the aerial chariot accompanied by his followers and returned to his splendid and auspicious region.
在对毗耶娑说完这番话后，梵天的儿子登上天堂御辇，在其随从簇拥下，返回他辉煌吉祥的领地。
22-23. Thus, in brief, I have told you the ancient anecdote.
因此，简而言之，我已告知你那件古老的轶事。
The sages said:
圣贤们说：
O Sūta, you have narrated Śravaṇa etc.—the three means of salvation. If a person is unable to practise these three, what shall he do to achieve liberation? What is that rite whereby salvation will be possible without stress or strain?
苏塔啊，您已经叙述了听闻等三种救赎法门，如果一个人不能修习这三种法门，他该怎么做才能获得解脱呢？什么是那没有压力和紧张而获得救赎的仪式？
①Sarasvati，The Sarasvatī river was a boundary of Brahmāvarta, the home of the early Aryans, and was to them, in all likelihood, a sacred river as the Ganges has long been to their descendants. As a river, it is lauded for the fertilizing and purifying powers of her waters, and as the bestower of fertility, fatness and wealth.—Dowson: HinduMythology P. 284; also D. C. Sarkar, G.A.‘Medieval India’ (Kern) P. 40.
萨拉斯瓦提河（Sarasvati）是婆罗门国（Brahmāvarta）的边界，早期雅利安人的家园，（这条河流）对他们来说很可能是条圣河，就像恒河对他们的后代来说一样。作为一条河流，它因其水域的肥沃和净化力而受到称赞；也因它是丰饶、肥沃和财富的赐予者而受到称赞。道森《印度神话》（Dowson: Hindu Mythology）284页; D. C. Sarkar ，G.A.《中世纪印度》(Kern)第40页。
This sacred river rising in the Sirmur hills of the Sivalik range in the Himalayas, emerged into the plains in the Ambala district, Punjab. Ultimately it fell into the Ghagger which bore the name Sarasvatī in ancient times. Sanskrit literature speaks of its disappearance at Vināśana (near modern Sirsa) in Kurukṣetra in the East Punjab.
这条圣河发源于喜马拉雅山脉西瓦利克山脉（Sivalik）的锡尔穆尔山（Sirmur），流入旁遮普邦安巴拉（Ambala）地区的平原。最终它汇入了伽格尔（Ghagger，在古代叫萨拉斯瓦提河）。梵语文献说它消失在东旁遮普邦俱卢之野（Kurukṣetra）的韦拉萨拉（Vināśana，靠近现代的锡尔萨Sirsa）。
②Mandara: a mountain in Hindu Mythology for being used as a churning staff by the gods and demons on the occasion of Samudra-Manthana appears to be an important hill comprising beautiful caves. There is still a hill of this name in Banka Sub-division of Bhagalpur district (Bihar). It is noted for the abundance of various metals as well as variety of flora and fauna. It is stated to be a sacred mountain associated with Śiva.—Sk. V. II. 4. 23, 26. There is another mountain of the same name in the Malaya range which being an abode of Gods and Ṛṣis has an Āśrama of Agastya.
曼达那山：印度神话中的一座山，在搅拌乳海（Samudra-Manthana）时显现为一个包含着美丽洞穴的重要的山，被神魔用作搅拌杖。在比哈尔邦（Bihar）巴加铺区（Bhagalpur）的班卡（Banka）分区仍然有一座叫此名称的小山，它以丰富的各种金属以及各种动植物而闻名，据说它是一座与湿婆有关的圣山。——Sk. V. II. 4. 23, 26. 还有另一座同名的山在马拉雅（Malaya）山脉，它是神和仙人的居所，有一个投山仙人（ Agastya）的修道院。
