薄伽梵歌（三）
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中文
1→薄伽梵歌（三） 2→ 3→（一九〇〇年五月二十九日讲于旧金山） 4→ 5→阿周那（Arjuna）问道：「你方才劝我行动，然而你又以了知梵（Brahman）为人生最高形式。奎师那（Krishna），若你以为智识胜于行动，为何却命我行动？」 6→ 7→【室利奎师那答曰】：「自古以来，两大法门流传于世。数论（Sankhya）哲人倡智识之论，瑜伽（Yoga）修士倡行动之论。然而，无人能因舍弃行动而得平静。此生之中，无人能停歇行动片刻。自性（Prakriti）的三德【德性】将驱使他行动。若有人停止外在行动，心中却仍盘桓念念，则一事无成，不过成了伪君子。然而，若有人凭藉心力，逐渐将诸根器置于掌控之中，且以之投入工作，此人方为优者。因此，你应行动。」…… 8→ 9→「即便你已知晓自己无有义务、本来自由之秘，你仍须为利益他人而劳作。因为，凡伟大者之所为，寻常人皆将效仿。若一位已得心灵平静与自由的伟大人物停止行动，则其余那些既无此智识、又无此平静的人，便会试图效仿他，由此造成混乱。 10→ 11→「阿周那，无一物我所不具，亦无一物我欲求取。然而我仍继续行动。若我片刻停止行动，整个宇宙将【归于毁灭】。无知者怀着对果报与利益之渴求所做之事，智者亦当无所执取、无所求报而为之。」 12→ 13→即便你已具备智识，也莫去扰乱无知者孩童般的信仰。反之，当俯就其层次，逐步引领他们向上提升。这是一个极为深刻的思想，已成为印度的理想境界。这也是为何你常见一位伟大的哲学家走入神庙、顶礼膜拜。这并非伪善。 14→ 15→在后文中，我们读到奎师那所言：「即便那些礼敬其他神祇者，实则也是在礼敬我。」人所礼敬的，乃是神之化身。神若被你以错误的名号称呼，祂便会动怒吗？那就根本称不上是神了！你难道不明白，无论一个人心中所持何物，那便是神——即便他礼拜一块石头，又如何？ 15→ 16→ 17→若我们一旦摆脱「宗教在于教义」这一观念，便会更加明晰地理解。一种宗教观念认为，整个世界因亚当吃了苹果而生，别无脱身之道——唯信耶稣基督，信某人的死！然而在印度，则有截然不同的观念。【在那里】，宗教意味着实证，别无其他。无论一人驾四匹马的马车、乘电车抵达，还是在地上翻滚而至，都无关紧要，目的地终究相同。对于【基督徒】而言，问题在于如何逃脱可怖之神的震怒；对印度人而言，则是如何成为他们本然所是，如何重获失落的真我（Atman）…… 18→ 19→你是否已实证自己是灵？当你说「我做」，其所指究竟是这具名为肉身的血肉之躯，还是那灵——无限、永福、光辉、不朽者？你或许是最伟大的哲学家，但只要你心中存有「我是肉身」之念，你与脚下那条爬行的小虫无有分别！对你而言，更无借口可言！你通晓一切哲学，却同时以为自己是肉身，这是你的莫大不幸！你们是身体之神！这算什么宗教？ 20→ 21→宗教是以灵识灵的实证。我们如今在做什么？恰恰相反——以物质去认识灵。我们将不朽之神化制为死亡与物质，又从僵死惰重的物质中制造灵…… 22→ 23→若你能【由此实证梵（Brahman）】——无论是用头倒立，或以单足独立，或礼拜各自生有三首的五千尊神——尽管去做！……用任何方式去做！任何人都无权置喙。因此，奎师那说，若你的方法更好、更高，你便无权说他人的方法不好，无论你如何认为那方法恶劣。 24→ 25→此外，我们须明白：宗教是一种【成长】，而非一堆愚昧之词。两千年前，有人见到了神。摩西在燃烧的荆棘中见到了神。摩西所见之神，能拯救你吗？任何人见到神，对你都毫无裨益——除非它激励你、促使你去做同样的事。这便是古人榜样的全部价值，仅此而已，不过是路途上的指路牌。任何人的饮食不能充他人之饥，任何人见到神亦不能拯救他人，你必须亲自见到神。这些人喋喋争论神的本性——祂是否在一身上生有三首，或在六身上生有五首——你见过神吗？没有……他们也不相信自己能见到祂。我们凡人何其愚蠢！真是疯子！ 26→ 27→【在印度】，流传下来一个传统：若有一位神，祂必是你的神也是我的神。太阳属于谁？你说山姆叔叔是所有人的叔叔。若有一位神，你应当能见到祂。若不能，就让祂去吧。 28→ 29→每个人都以为自己的方法最好。很好！但请记住，那或许仅对你有益。对一人极难消化的食物，对另一人却可能极易消化。因为它对你有益，切莫由此断定你的方法就是所有人的方法——杰克的外套未必适合约翰和玛丽。所有未受教育、未开文明、缺乏思考的男男女女，都被塞进了这种束身衣！请自己思考。成为无神论者！成为唯物论者！那还更好一些，至少能锻炼心智！……你有什么权利说那个人的方法是错的？对你而言，它或许是错的——也就是说，若你采用那方法，你会堕落；但这并不意味着他也会堕落。因此，奎师那说，若你具有智识，见到一位软弱之人，切莫谴责他。俯就他的层次，若你能，便帮助他。他必须成长。我可以在五小时内向他灌输五桶知识，然而这有何用？只会令他比之前更糟。 30→ 31→一切行动之束缚从何而来？因为我们用行动锁缚了灵魂。依照我们印度的体系，存在两种实体：一边是自性（Prakriti），另一边是真我（Atman）——即真我。所谓自性，不仅指这整个外在世界，也包括我们的身体、心意、意志，乃至那说「我」的东西。超越这一切之上，便是灵魂无限的生命与光明——真我（Atman）……依照这一哲学，真我与自性完全分离，过去如此，未来亦如此……任何时候，灵都不曾与心意相融同一…… 32→ 33→显而易见，你所食之物时刻制造着心意。它是物质。真我超越一切与食物的关联。你是否进食，并无分别；你是否思考……并无分别。它是无限的光。它的光恒常如一。若你在灯前置一块蓝色或绿色的玻璃，那与灯光有何关系？它的色彩是不变的。是心意在变化，呈现出不同的色彩。灵离开肉身的那一刻，整个架构便土崩瓦解。 34→ 35→自性中的实在是灵。实在本身——灵之光明——【借由我们的身体、心意等】而运动、言说、行事。灵的能量、灵魂与生命，以不同的方式被物质所运作……灵是一切思想、身体行动及一切之因，然而它不受善恶、苦乐、寒热以及自性一切二元性之触染，尽管它将自身之光赐予一切。 36→ 37→「因此，阿周那，这一切行动皆在自性之中。自性……依循其自身法则在我们的身体与心意中运行。我们将自己等同于自性，便说：『我在行动。』这便是幻相（Maya）如何将我们迷惑。」 38→ 39→我们总是在某种胁迫下行动。当饥饿迫使我，我便进食——这是痛苦，更是奴役。那真实的「我」是永恒自由的。何物能胁迫它去做任何事？受苦者在自性之中。唯有当我们将自身等同于身体时，才会说「我在受苦；我是某某先生」——诸如此类的废话。然而，那已知晓真相之人，则超然自立。无论其身体所为，无论其心意所为，他皆不在意。但请记住，绝大多数人类处于这迷幻之中；每当他们行善，便觉得他们是【行者】。他们尚无法理解更高的哲学。莫扰乱他们的信仰！他们在远离恶行、积极行善。伟大的理想！让他们持有这理想！……他们是行善者。渐渐地，他们将想到，有比行善更大的荣耀。他们将只是作证，而事情自行完成……渐渐地，他们将会理解。当他们已摒弃一切恶行、完成一切善事，他们便将开始意识到，自己超越一切自性之上。他们不是行者，他们超然【独立】。他们只是见证者，只是静立观看。自性在孕育整个宇宙……他们转身背去。「太初，挚爱啊，唯有那存在者存在，别无其他，而那【沉思默想】，万物由此被创造。」 40→ 41→「即便知晓此道者，亦为自身本性所驱使而行动。每个人皆依其本性而行动，无法超越之。」原子无法违抗法则。无论是心理的还是物理的原子，皆须服从法则。「【外在约束】有何用处？」 42→ 43→人生中任何事物的价值究竟在哪里？不在享乐，不在财物。分析一切，你将发现，除了经验之外别无价值——经验是为了教导我们某些东西。在许多情形下，正是我们的磨难赋予我们比享乐更好的经验。往往，打击给我们的经验胜于自性的爱抚……即便饥荒也有其位置与价值…… 44→ 45→依照奎师那，我们并非初次存在的新生存在。我们的心意也不是新的心意……在现代，我们都知道，每个孩子携带着【来自】一切过去——不仅是人类的过去，也包括植物生命的过去。那里有所有过去的章节，这当前的章节，以及他面前大量未来的章节。每个人的道路都已为他绘就、勾勒和规划。尽管有这一切黑暗，不存在任何无因之事——没有无因的事件，没有无因的处境……这不过是我们的无知。因果的整条无限链……一环扣一环地回溯至自性。整个宇宙被这种链条所束缚，你领受一环、一部分，我领受另一部分……而那【部分】便是我们自己的本性。 46→ 47→现在，室利奎师那说：「宁死于自己的道路，也不要去尝试他人的道路。」这是我的道路，而我正处于此处低处。而你在那高处，我总是受到诱惑，想要放弃我的道路，以为去那里与你同在。若我去到那里，我既不在那里，也不在这里。我们不能忘失这一教义。这一切都是【成长的问题】。等待与成长，你将获得一切；否则将有【极大的属灵危险】。这是传授宗教的根本秘诀。 48→ 49→「拯救人们」以及让所有人信奉同一教义，究竟是什么意思？这是不可能的。有一些可以向人类传授的普遍理念。真正的导师将能够为你找出你自身的本性。也许你自己并不知晓。你所以为的你自身本性，极有可能完全错误。它尚未发展至意识。导师是那应当了知的人……他应当能一眼看透你，并将你引上【你的道路】。我们在黑暗中摸索，此处挣扎，彼处奋斗，做各种各样的事，毫无进展，直到那时刻来临——我们跌入那生命之流，随之而行。标志是，那一刻我们身处那河流，便将顺流而行，不再有挣扎。这有待于发现。然后宁死于那【道路】之中，也不放弃它而另寻他路。 50→ 51→然而，我们却创立宗教，制定一套教条，背叛人类的目标，对待每个人都好像他们有【同样的本性】。没有任何两个人有相同的心意或相同的身体……没有任何两个人有相同的宗教…… 52→ 53→若你想要修习宗教，请勿踏入任何有组织宗教的门槛。它们造成的伤害百倍于其善，因为它们阻止了每个人个体发展的成长。研究一切，但坚守自己的座位。若你接受我的建议，请勿将脖子伸入套绳。他们一旦试图套住你，立即缩回脖子，去往别处。【如同】蜜蜂从众多花朵中采蜜，保持自由，不被任何花朵束缚——切莫被束缚……切勿踏入任何有组织宗教的门。【宗教】只存在于你与你的神之间，任何第三者都不得介入其中。想想那些有组织的宗教做了什么！有哪位拿破仑比那些宗教迫害更可怕？……若你和我组织起来，我们便开始憎恨每一个人。不爱还胜于如此的爱——如果爱仅意味着憎恨他人，那不是爱，那是地狱！若爱自己的族群意味着憎恨所有其他人，那是私心与野蛮的精华，其后果将使你变成野兽。因此，宁可死在修习自己天然宗教的路途上，也莫要跟随他人的天然宗教，无论它看起来对你多么伟大。 54→ 55→「警惕，阿周那，欲望与嗔怒是最大的敌人。这些须被掌控。它们遮蔽了即便是【智慧者】的智识。这欲望之火是永不熄灭的。它的居所在于诸根器与心意之中。真我不渴求任何东西。 56→ 57→「这一瑜伽我在古时传授【给毗婆斯旺；毗婆斯旺传给摩奴】……如此，这智识从一者传承至另一者。然而，随着时光流逝，这伟大的瑜伽失传了。因此，我今日再次向你宣说。」 58→ 59→于是阿周那问道：「你为何如此说？你不过是不久前才出生的人，而【毗婆斯旺早在你之前很久便已出生】。你说你曾传授他，是何意思？」 60→ 61→奎师那答曰：「阿周那，你与我已经历了多次生死轮回，然而你对它们并无意识。我无有起始、无有生灭，乃一切造化的绝对主宰。我凭借自身之自性而取得形象。每当美德衰退、恶行猖獗之时，我便来援助人类。为了善者的救度，为了摧毁邪恶，为了建立灵性，我时时降临。无论任何人通过何种途径欲达于我，我皆以彼途径回应他。然而须知，阿周那，无人能偏离我的道路。」无人曾偏离，也永不能偏离。我们怎能偏离祂的道路呢？
1→……一切社会皆建立于错误的概括之上。法则只能建立于完美的概括之上。古谚有云：每条法则皆有其例外……若是法则，便不能被打破，无人能打破它。苹果会打破万有引力定律吗？法则一旦被打破，宇宙便不复存在。将有一天，你会打破法则——那一刻，你的意识、心意与身体将化为乌有。 2→ 3→那里有个人在偷窃。为何他要偷窃？你惩罚他。你为何不能为他腾出空间，让他的精力得以发挥？……你说：「你是个罪人」，许多人会说他违背了法则。这整群人类被迫【趋于同一】，由此而生一切烦恼、罪孽与软弱……世界并非如你所想的那般恶劣。是我们这些愚人制造了它的邪恶。我们制造出自己的鬼魂与魔鬼，然后……我们无法摆脱它们。我们用双手遮住眼睛，哭喊道：「有人来给我们光明吧。」愚人！把手从眼睛上移开！这便是全部所在……我们向神灵祈求拯救，没有人怪责自己。这真是可悲。为何社会中有如此之多的恶？他们怎么说？肉欲、魔鬼和女人。为何要凭空制造这些东西？没有人叫你制造它们。「无一人，阿周那，能偏离我的道路。」我们是愚人，我们的道路是愚人的道路。我们必须经历这一切幻相（Maya）。神造天堂，人为自己制造地狱。 4→ 5→「任何行动皆触不到我。我对行动的果报无有欲望。任何人如此了知我，便知晓此秘密，不为行动所束缚。古代的圣贤，知晓这一秘密，【能安然投身行动】。你也以同样的方式行动。 6→ 7→「那在强烈活动之中能见到强烈寂静，在最深沉的平静之中又深度活动者，【真为智者】……这是问题所在：当每一感官与每一器官皆活跃运作之时，你能否拥有那种巨大的平静，使任何事物都无法扰动你？站在市场街上，等待电车，周围一切喧嚣……你是否处于冥想之中——沉静而平和？在岩洞之中，周围一片寂静，你是否在那里深度活动？若是如此，你便是一位瑜伽士（Yogi），否则便不是。 8→ 9→「【智者称其为智慧之人】，凡其所为，皆无求取之欲，无有自私。」只要我们存有私心，真理便永不能来到我们这里。我们以自我为一切事物染色。事物来到我们这里，原本如实。不是它们隐藏了——根本不是！是我们隐藏了它们。我们手持画笔。一件事来了，我们不喜欢，便稍加涂抹，然后再看它……我们不想知道。我们用自我涂抹一切。在一切行动中，动力皆是私心。一切皆被我们自己所遮蔽。我们如同蚕儿，从自身体内抽出丝线，以此结茧，他便被困住了。他凭借自身的劳作将自己囚禁。这便是我们正在做的事。那一刻我说「我的」，线线绕了一圈；「我的、属于我的」，又绕了一圈。如此循环…… 10→ 11→我们片刻都不能停止行动。行动吧！但正如当你的邻居来请你帮忙时，帮助自己也当怀有完全相同的心态。不多也不少。你的身体并不比约翰的身体更有价值。为你的身体所做的，不要多于你为约翰所做的。这便是宗教。 12→ 13→「其努力已脱离一切欲望与私心者，已以智识之火焚尽了一切行动的束缚。此人乃智者也。」读书做不到这一点。一头驴子背负整座图书馆，也丝毫不使它变得有学问。读许多书有何用？「舍弃对行动之一切执著，恒常知足，不图获益，智者行动，而超越于行动之外。」…… 14→ 15→我赤裸地从母亲的子宫中来，也将赤裸地回去。无助地来，无助地去。此刻我也无助。而我们不知道【目标】是什么。想到这一点，令我们恐惧。我们得出如此奇怪的念头！我们去找灵媒，看看鬼魂是否能帮助我们。想想这软弱！鬼魂、魔鬼、神灵，凡来者皆欢迎！而所有的祭司、所有的骗子！正是那时他们牢牢抓住我们——那一刻我们软弱的时候。那时他们便搬出所有的神祇。 16→ 17→我看见在我的国家，有人变得强大、受过教育、成为哲学家，说道：「这一切祈祷与沐浴都是无稽之谈。」……那人的父亲死了，母亲也死了。对一位印度教徒而言，这是最可怕的打击。你将发现他在每一个污水坑中沐浴，走进神庙，舔舐尘土……帮助任何人吧！但我们是无助的。没有任何人能给予帮助——这是真相。曾经有过比人类更多的神祇，然而却没有帮助。我们像狗一样死去——没有帮助。到处是野蛮、饥荒、疾病、苦难、邪恶！所有人都在呼救，却没有帮助。然而，我们仍怀着绝望中的希望，继续呼喊求援。唉，何其悲惨的处境！何其恐惧！审视你自己的内心！一半的【苦难】并非我们的过错，而是我们父母的过错。带着这软弱降生，更多的软弱被灌入我们的头脑。我们一步一步走出这困境。 18→ 19→感到无助，是一个巨大的错误。不要向任何人求助。我们自己帮助自己。若我们不能帮助自己，便无人能帮助我们……「你自己是你唯一的朋友，你自己是你唯一的敌人。除了这我自身之外，没有其他敌人；除了我自己之外，没有其他朋友。」这是最后的、最伟大的教训。啊，要学会这一课，何其需要时间！我们似乎把握住了它，然而下一刻旧有的浪潮再度袭来。脊梁折断了。我们软弱了，又再次抓向迷信与求援。想想那庞大的苦难，一切皆因这种出去求援的虚妄念头而造成！ 20→ 21→也许祭司说他例行的话语，期待着某些回报。六万人仰望苍天祈祷，向祭司缴纳献金。月复一月，他们仍在仰望，仍在缴纳，仍在祈祷……想想这一切！这不是疯狂吗？还能是什么？谁该为此负责？你可以宣讲宗教，但去激动那些未经发展的孩童般的心智……！你将为此付出代价。在你的内心深处，你是什么？你向任何人所灌输的每一个使其软弱的念头，你都将连本带利地为之偿还。业（Karma）之法则必取其应得之份…… 22→ 23→只有一种罪，那便是软弱。当我还是个男孩时，我读过弥尔顿的《失乐园》。我所唯一尊敬的好人是撒旦。唯一的圣人，是那永不软弱、直面一切、决意壮烈赴死的灵魂。 24→ 25→挺立而壮烈赴死！……莫在愚妄之上再添愚妄。莫将你的软弱加诸即将到来的恶之上。这便是我对世界所有的话。要坚强！……你们谈论鬼魂与魔鬼。我们是活生生的魔鬼。生命的标志是力量与成长，死亡的标志是软弱。无论什么软弱的东西，都要回避！那是死亡。若是力量，就算堕入地狱也要把握住它！唯有勇敢者才有救度。「美丽只属于勇敢者。」唯有最勇敢者才配得上救度。谁的地狱？谁的折磨？谁的罪？谁的软弱？谁的死亡？谁的疾病？ 26→ 27→你信仰神。若你信，就信那真实的神。「你是那男人，你是那女人，你是那青春健步而行的少年……你是那拄杖蹒跚的老者。」你是软弱。你是恐惧。你是天堂，你也是地狱。你是那会咬人的蛇。以恐惧之形来吧！以死亡之形来吧！以苦难之形来吧！…… 28→ 29→一切软弱、一切束缚皆是幻想。向它说一句话，它必然消散。切勿软弱！别无他途……挺立，要坚强！无所恐惧。无有迷信。直面真相！若死亡来临——那是我们最大的苦难——就让它来吧！我们决意壮烈赴死。这便是我所知晓的全部宗教。我尚未达到，但我在努力。我或许做不到，但你们或许能做到。前进吧！ 30→ 31→当一个人看见另一个人，听见另一个人，只要存在二，便必有恐惧，恐惧是一切【苦难】之母。当一个人不再看见他者，当一切皆为一，便无人可悲，无人不快。【唯有】那不二之一。因此，莫要恐惧。觉醒吧，奋起吧，不达目标永不停歇！ 32→ 33→注释
English
The Gita III
(Delivered in San Francisco, on May 29, 1900)
Arjuna asks: "You just advised action, and yet you uphold knowledge of Brahman as the highest form of life. Krishna, if you think that knowledge is better than action, why do you tell me to act?"
[Shri Krishna]: "From ancient times these two systems have come down to us. The Sânkhya philosophers advance the theory of knowledge. The Yogis advance the theory of work. But none can attain to peace by renouncing actions. None in this life can stop activity even for a moment. Nature's qualities [Gunas] will make him act. He who stops his activities and at the same time is still thinking about them attains to nothing; he only becomes a hypocrite. But he who by the power of his mind gradually brings his sense-organs under control, employing them in work, that man is better. Therefore do thou work." ...
"Even if you have known the secret that you have no duty, that you are free, still you have to work for the good of others. Because whatever a great man does, ordinary people will do also. If a great man who has attained peace of mind and freedom ceases to work, then all the rest without that knowledge and peace will try to imitate him, and thus confusion would arise.
"Behold, Arjuna, there is nothing that I do not possess and nothing that I want to acquire. And yet I continue to work. If I stopped work for a moment, the whole universe would [be destroyed]. That which the ignorant do with desire for results and gain, let the wise do without any attachment and without any desire for results and gain."
Even if you have knowledge, do not disturb the childlike faith of the ignorant. On the other hand, go down to their level and gradually bring them up. That is a very powerful idea, and it has become the ideal in India. That is why you can see a great philosopher going into a temple and worshipping images. It is not hypocrisy.
Later on we read what Krishna says, "Even those who worship other deities are really worshipping me." It is God incarnate whom man is worshipping. Would God be angry if you called Him by the wrong name? He would be no God at all! Can't you understand that whatever a man has in his own heart is God — even if he worships a stone? What of that!
We will understand more clearly if we once get rid of the idea that religion consists in doctrines. One idea of religion has been that the whole world was born because Adam ate the apple, and there is no way of escape. Believe in Jesus Christ — in a certain man's death! But in India there is quite a different idea. [There] religion means realisation, nothing else. It does not matter whether one approaches the destination in a carriage with four horses, in an electric car, or rolling on the ground. The goal is the same. For the [Christians] the problem is how to escape the wrath of the terrible God. For the Indians it is how to become what they really are, to regain their lost Selfhood. ...
Have you realised that you are spirit? When you say, "I do," what is meant by that — this lump of flesh called the body or the spirit, the infinite, ever blessed, effulgent, immortal? You may be the greatest philosopher, but as long as you have the idea that you are the body, you are no better than the little worm crawling under your foot! No excuse for you! So much the worse for you that you know all the philosophies and at the same time think you are the body! Body-gods, that is what you are! Is that religion?
Religion is the realisation of spirit as spirit. What are we doing now? Just the opposite, realising spirit as matter. Out of the immortal God we manufacture death and matter, and out of dead dull matter we manufacture spirit. ...
If you [can realise Brahman] by standing on your head, or on one foot, or by worshipping five thousand gods with three heads each — welcome to it! ... Do it any way you can! Nobody has any right to say anything. Therefore, Krishna says, if your method is better and higher, you have no business to say that another man's method is bad, however wicked you may think it.
Again, we must consider, religion is a [matter of] growth, not a mass of foolish words. Two thousand years ago a man saw God. Moses saw God in a burning bush. Does what Moses did when he saw God save you? No man's seeing God can help you the least bit except that it may excite you and urge you to do the same thing. That is the whole value of the ancients' examples. Nothing more. [Just] signposts on the way. No man's eating can satisfy another man. No man's seeing God can save another man. You have to see God yourself. All these people fighting about what God's nature is — whether He has three heads in one body or five heads in six bodies. Have you seen God? No. ... And they do not believe they can ever see Him. What fools we mortals be! Sure, lunatics!
[In India] it has come down as a tradition that if there is a God, He must be your God and my God. To whom does the sun belong! You say Uncle Sam is everybody's uncle. If there is a God, you ought to be able to see Him. If not, let Him go.
Each one thinks his method is best. Very good! But remember, it may be good for you. One food which is very indigestible to one is very digestible to another. Because it is good for you, do not jump to the conclusion that your method is everybody's method, that Jack's coat fits John and Mary. All the uneducated, uncultured, unthinking men and women have been put into that sort of strait jacket! Think for yourselves. Become atheists! Become materialists! That would be better. Exercises the mind! ... What right have you to say that this man's method is wrong? It may be wrong for you. That is to say, if you undertake the method, you will be degraded; but that does not mean that he will be degraded. Therefore, says Krishna, if you have knowledge and see a man weak, do not condemn him. Go to his level and help him if you can. He must grow. I can put five bucketfuls of knowledge into his head in five hours. But what good will it do? He will be a little worse than before.
Whence comes all this bondage of action? Because we chain the soul with action. According to our Indian system, there are two existences: nature on the one side and the Self, the Atman, on the other. By the word nature is meant not only all this external world, but also our bodies, the mind, the will, even down to what says "I". Beyond all that is the infinite life and light of the soul — the Self, the Atman. ... According to this philosophy the Self is entirely separate from nature, always was and always will be. ... There never was a time, when the spirit could be identified even with the mind. ...
It is self-evident that the food you eat is manufacturing the mind all the time. It is matter. The Self is above any connection with food. Whether you eat or not does not matter. Whether you think or not ... does not matter. It is infinite light. Its light is the same always. If you put a blue or a green glass [before a light], what has that to do with the light? Its colour is unchangeable. It is the mind which changes and gives the different colours. The moment the spirit leaves the body, the whole thing goes to pieces.
The reality in nature is spirit. Reality itself — the light of the spirit — moves and speaks and does everything [through our bodies, minds, etc.]. It is the energy and soul and life of the spirit that is being worked upon in different ways by matter.... The spirit is the cause of all our thoughts and body-action and everything, but it is untouched by good or evil, pleasure or pain, heat or cold, and all the dualism of nature, although it lends its light to everything.
"Therefore, Arjuna, all these actions are in nature. Nature ... is working out her own laws in our bodies and minds. We identify ourselves with nature and say, 'I am doing this.' This way delusion seizes us."
We always act under some compulsion. When hunger compels me, I eat. And suffering is still worse — slavery. That real "I" is eternally free. What can compel it to do anything? The sufferer is in nature. It is only when we identify ourselves with the body that we say, "I am suffering; I am Mr. So and-so" — all such nonsense. But he who has known the truth, holds himself aloof. Whatever his body does, whatever his mind does, he does not care. But mind you, the vast majority of mankind are under this delusion; and whenever they do any good, they feel that they are [the doers]. They are not yet able to understand higher philosophy. Do not disturb their faith! They are shunning evil and doing good. Great idea! Let them have it! ... They are workers for good. By degrees they will think that there is greater glory than that of doing good. They will only witness, and things are done.... Gradually they will understand. When they have shunned all evil and done all good, then they will begin to realise that they are beyond all nature. They are not the doers. They stand [apart]. They are the ... witness. They simply stand and look. Nature is begetting all the universe.... They turn their backs. "In the beginning, O beloved, there only existed that Existence. Nothing else existed. And That [brooding], everything else was created."
"Even those who know the path act impelled by their own nature. Everyone acts according to his nature. He cannot transcend it." The atom cannot disobey the law. Whether it is the mental or the physical atom, it must obey the law. "What is the use of [external restraint]?"
What makes the value of anything in life? Not enjoyment, not possessions. Analyse everything. You will find there is no value except in experience, to teach us something. And in many cases it is our hardships that give us better experience than enjoyment. Many times blows give us better experience than the caresses of nature.... Even famine has its place and value....
According to Krishna, we are not new beings just come into existence. Our minds are not new minds.... In modern times we all know that every child brings [with him] all the past, not only of humanity, but of the plant life. There are all the past chapters, and this present chapter, and there are a whole lot of future chapters before him. Everyone has his path mapped and sketched and planned out for him. And in spite of all this darkness, there cannot be anything uncaused — no event, no circumstance.... It is simply our ignorance. The whole infinite chain of causation ... is bound one link to another back to nature. The whole universe is bound by that sort of chain. It is the universal [chain of] cause and effect, you receiving one link, one part, I another.... And that [part] is our own nature.
Now Shri Krishna says: "Better die in your own path than attempt the path of another." This is my path, and I am down here. And you are way up there, and I am always tempted to give up my path thinking I will go there and be with you. And if I go up, I am neither there nor here. We must not lose sight of this doctrine. It is all [a matter of] growth. Wait and grow, and you attain everything; otherwise there will be [great spiritual danger]. Here is the fundamental secret of teaching religion.
What do you mean by "saving people" and all believing in the same doctrine? It cannot be. There are the general ideas that can be taught to mankind. The true teacher will be able to find out for you what your own nature is. Maybe you do not know it. It is possible that what you think is your own nature is all wrong. It has not developed to consciousness. The teacher is the person who ought to know.... He ought to know by a glance at your face and put you on [your path]. We grope about and struggle here and there and do all sorts of things and make no progress until the time comes when we fall into that life-current and are carried on. The sign is that the moment we are in that stream we will float. Then there is no more struggle. This is to be found out. Then die in that [path] rather than giving it up and taking hold of another.
Instead, we start a religion and make a set of dogmas and betray the goal of mankind and treat everyone [as having] the same nature. No two persons have the same mind or the same body. ... No two persons have the same religion....
If you want to be religious, enter not the gate of any organised religions. They do a hundred times more evil than good, because they stop the growth of each one's individual development. Study everything, but keep your own seat firm. If you take my advice, do not put your neck into the trap. The moment they try to put their noose on you, get your neck out and go somewhere else. [As] the bee culling honey from many flowers remains free, not bound by any flower, be not bound.... Enter not the door of any organised religion. [Religion] is only between you and your God, and no third person must come between you. Think what these organised religions have done! What Napoleon was more terrible than those religious persecutions? . . . If you and I organise, we begin to hate every person. It is better not to love, if loving only means hating others. That is no love. That is hell! If loving your own people means hating everybody else, it is the quintessence of selfishness and brutality, and the effect is that it will make you brutes. Therefore, better die working out your own natural religion than following another's natural religion, however great it may appear to you.
"Beware, Arjuna, lust and anger are the great enemies. These are to be controlled. These cover the knowledge even of those [who are wise]. This fire of lust is unquenchable. Its location is in the sense-organs and in the mind. The Self desires nothing.
"This Yoga I taught in ancient times [to Vivaswân; Vivaswan taught it to Manu]. ... Thus it was that the knowledge descended from one thing to another. But in time this great Yoga was destroyed. That is why I am telling it to you again today."
Then Arjuna asks, "Why do you speak thus? You are a man born only the other day, and [Vivaswan was born long before you]. What do you mean that you taught him?"
Then Krishna says, "O Arjuna, you and I have run the cycle of births and deaths many times, but you are not conscious of them all. I am without beginning, birthless, the absolute Lord of all creation. I through my own nature take form. Whenever virtue subsides and wickedness prevails, I come to help mankind. For the salvation of the good, for the destruction of wickedness, for the establishment of spirituality I come from time to time. Whosoever wants to reach me through whatsoever ways, I reach him through that. But know, Arjuna, none can ever swerve from my path." None ever did. How can we? None swerves from His path.
... All societies are based upon bad generalisation. The law can only be formed upon perfect generalisation. What is the old saying: Every law has its exception? ... If it is a law, it cannot be broken. None can break it. Does the apple break the law of gravitation? The moment a law is broken, no more universe exists. There will come a time when you will break the law, and that moment your consciousness, mind, and body will melt away.
There is a man stealing there. Why does he steal? You punish him. Why can you not make room for him and put his energy to work? ... You say, "You are a sinner," and many will say he has broken the law. All this herd of mankind is forced [into uniformity] and hence all trouble, sin, and weakness.... The world is not as bad as you think. It is we fools who have made it evil. We manufacture our own ghosts and demons, and then ... we cannot get rid of them. We put our hands before our eyes and cry: "Somebody give us light." Fools! Take your hands from your eyes! That is all there is to it.... We call upon the gods to save us and nobody blames himself. That is the pity of it. Why is there so much evil in society? What is it they say? Flesh and the devil and the woman. Why make these things [up]? Nobody asks you to make them [up]. "None, O Arjuna, can swerve from my path." We are fools, and our paths are foolish. We have to go through all this Mâyâ. God made the heaven, and man made the hell for himself.
"No action can touch me. I have no desire for the results of action. Whosoever knows me thus knows the secret and is not bound by action. The ancient sages, knowing this secret [could safely engage in action]. Do thou work in the same fashion.
"He who sees in the midst of intense activity, intense calm, and in the midst of intensest peace is intensely active [is wise indeed]. ... This is the question: With every sense and every organ active, have you that tremendous peace [so that] nothing can disturb you? Standing on Market Street, waiting for the car with all the rush ... going on around you, are you in meditation — calm and peaceful? In the cave, are you intensely active there with all quiet about you? If you are, you are a Yogi, otherwise not.
"[The seers call him wise] whose every attempt is free, without any desire for gain, without any selfishness.". Truth can never come to us as long as we are selfish. We colour everything with our own selves. Things come to us as they are. Not that they are hidden, not at all! We hide them. We have the brush. A thing comes, and we do not like it, and we brush a little and then look at it. ... We do not want to know. We paint everything with ourselves. In all action the motive power is selfishness. Everything is hidden by ourselves. We are like the caterpillar which takes the thread out of his own body and of that makes the cocoon, and behold, he is caught. By his own work he imprisons himself. That is what we are doing. The moment I say "me" the thread makes a turn. "I and mine," another turn. So it goes. ...
We cannot remain without action for a moment. Act! But just as when your neighbour asks you, "Come and help me!" have you exactly the same idea when you are helping yourself. No more. Your body is of no more value than that of John. Don't do anything more for your body than you do for John. That is religion.
"He whose efforts are bereft of all desire and selfishness has burnt all this bondage of action with the fire of knowledge. He is wise." Reading books cannot do that. The ass can be burdened with the whole library; that does not make him learned at all. What is the use of reading many books? "Giving up all attachment to work, always satisfied, not hoping for gain, the wise man acts and is beyond action." ...
Naked I came out of my mother's womb and naked I return. Helpless I came and helpless I go. Helpless I am now. And we do not know [the goal]. It is terrible for us to think about it. We get such odd ideas! We go to a medium and see if the ghost can help us. Think of the weakness! Ghosts, devils, gods, anybody — come on! And all the priests, all the charlatans! That is just the time they get hold of us, the moment we are weak. Then they bring in all the gods.
I see in my country a man becomes strong, educated, becomes a philosopher, and says, "All this praying and bathing is nonsense." ... The man's father dies, and his mother dies. That is the most terrible shock a Hindu can have. You will find him bathing in every dirty pool, going into the temple, licking the dust. ... Help anyone! But we are helpless. There is no help from anyone. That is the truth. There have been more gods than human beings; and yet no help. We die like dogs — no help. Everywhere beastliness, famine, disease, misery, evil! And all are crying for help. But no help. And yet, hoping against hope, we are still screaming for help. Oh, the miserable condition! Oh, the terror of it! Look into your own heart! One half of [the trouble] is not our fault, but the fault of our parents. Born with this weakness, more and more of it was put into our heads. Step by step we go beyond it.
It is a tremendous error to feel helpless. Do not seek help from anyone. We are our own help. If we cannot help ourselves, there is none to help us. ... "Thou thyself art thy only friend, thou thyself thy only enemy. There is no other enemy but this self of mine, no other friend but myself." This is the last and greatest lesson, and Oh, what a time it takes to learn it! We seem to get hold of it, and the next moment the old wave comes. The backbone breaks. We weaken and again grasp for that superstition and help. Just think of that huge mass of misery, and all caused by this false idea of going to seek for help!
Possibly the priest says his routine words and expects something. Sixty thousand people look to the skies and pray and pay the priest. Month after month they still look, still pay and pray. ... Think of that! Is it not lunacy? What else is it? Who is responsible? You may preach religion, but to excite the minds of undeveloped children... ! You will have to suffer for that. In your heart of hearts, what are you? For every weakening thought you have put into anybody's head you will have to pay with compound interest. The law of Karma must have its pound of flesh. ...
There is only one sin. That is weakness. When I was a boy I read Milton's Paradise Lost. The only good man I had any respect for was Satan. The only saint is that soul that never weakens, faces everything, and determines to die game.
Stand up and die game! ... Do not add one lunacy to another. Do not add your weakness to the evil that is going to come. That is all I have to say to the world. Be strong! ... You talk of ghosts and devils. We are the living devils. The sign of life is strength and growth. The sign of death is weakness. Whatever is weak, avoid! It is death. If it is strength, go down into hell and get hold of it! There is salvation only for the brave. "None but the brave deserves the fair." None but the bravest deserves salvation. Whose hell? Whose torture? Whose sin? Whose weakness? Whose death? Whose disease?
You believe in God. If you do, believe in the real God. "Thou art the man, thou the woman, thou the young man walking in the strength of youth, ... thou the old man tottering with his stick." Thou art weakness. Thou art fear. Thou art heaven, and Thou art hell. Thou art the serpent that would sting. Come thou as fear! Come thou as death! Come thou as misery! ...
All weakness, all bondage is imagination. Speak one word to it, it must vanish. Do not weaken! There is no other way out.... Stand up and be strong! No fear. No superstition. Face the truth as it is! If death comes — that is the worst of our miseries — let it come! We are determined to die game. That is all the religion I know. I have not attained to it, but I am struggling to do it. I may not, but you may. Go on!
Where one sees another, one hears another so long as there are two, there must be fear, and fear is the mother of all [misery]. Where none sees another, where it is all One, there is none to be miserable, none to be unhappy. [There is only] the One without a second. Therefore be not afraid. Awake, arise, and stop not till the goal is reached!
Footnotes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。