实践吠檀多：第二部分
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1→实践吠檀多 2→ 3→第二部分 4→ 5→（1896年11月12日在伦敦宣讲） 6→ 7→我将向你们讲述一个来自《大林间奥义书》的非常古老的故事， 8→它讲述了知识如何来到一个男孩。故事的形式很原始，但我们会发现其中蕴含一个原则。 9→一个年轻的男孩对他的母亲说："我要去学习吠陀。告诉我父亲的名字和我的种姓。" 10→母亲并非已婚女性，在印度，未婚女性所生的孩子被视为贱民； 11→他不被社会承认，也无权学习吠陀。于是可怜的母亲说： 12→"孩子，我不知道你的家族名字；我做过佣人，在不同的地方服务； 13→我不知道你的父亲是谁，但我的名字是贾巴拉，你的名字是萨提亚卡玛。" 14→小孩子去找一位圣人，请求收他为学生。圣人问他： 15→"你父亲叫什么名字，你是什么种姓？"这个男孩把他从母亲那里听到的重复给他听。 16→圣人立刻说："除了婆罗门，没有人能对自己说出如此有损名誉的真话。 17→你是婆罗门，我要教导你。你没有偏离真理。"于是他把这个男孩留在身边并教育他。 18→ 19→现在来了一些古代印度教育的特殊方法。这位老师给萨提亚卡玛四百头瘦弱的牛 20→让他照料，并把他送到森林中去。他在那里去了一些时间。老师告诉他， 21→当牛群增加到一千头时回来。几年后的一天，萨提亚卡玛听到牛群中一头大公牛 22→对他说："我们现在是一千头了；把我们带回你的老师那里。我将教导你一些关于梵的事。" 23→"请说，先生，"萨提亚卡玛说。然后公牛说："东方是主的一部分，西方也是， 24→南方也是，北方也是。四个主要方向是梵的四个部分。火也将教导你一些关于梵的事。" 25→火在那些日子里是一个伟大的象征，每个学生都必须取火并供奉。 26→所以第二天，萨提亚卡玛出发前往他的古鲁的家，当傍晚他完成了祭祀， 27→在火前礼拜，坐在火旁边时，他听到一个从火中传出的声音："啊，萨提亚卡玛。" 28→"说吧，主，"萨提亚卡玛说。（也许你们会记得《旧约》中一个非常相似的故事， 29→撒母耳如何听到一个神秘的声音。）"啊，萨提亚卡玛，我来教导你一些关于梵的事。 30→这片大地是那梵的一部分。天空和天国是它的部分。海洋是那梵的一部分。" 31→然后火说，某只鸟也将教导他一些东西。萨提亚卡玛继续他的旅程， 32→第二天当他完成傍晚的祭祀时，一只天鹅来到他身边说： 33→"我将教导你一些关于梵的事。你所崇拜的这火，啊，萨提亚卡玛，是那梵的一部分。 34→太阳是一部分，月亮是一部分，闪电是那梵的一部分。 35→一只叫做玛度古的鸟将告诉你更多关于它的事。" 36→下一个傍晚那只鸟来了，萨提亚卡玛听到了一个相似的声音： 37→"我将告诉你一些关于梵的事。气息是梵的一部分，视觉是一部分， 38→听觉是一部分，心灵是一部分。"然后这个男孩到达了他老师的住所， 39→以应有的虔敬向他呈现自己。老师一见到这位学生就说： 40→"萨提亚卡玛，你的面容如同一位梵的知者般闪耀！那么是谁教导了你？" 41→"非人类的存在，"萨提亚卡玛回答说。"但我希望您来教导我，先生。 42→因为我从像您这样的人那里听说，从古鲁那里学到的知识才通向最高的善。" 43→然后圣人教导他与他从诸神那里接受的相同的知识。"没有任何东西被遗漏， 44→是的，没有任何东西被遗漏。" 45→ 46→现在，撇开公牛、火和鸟所教导的内容的寓意不谈，我们在那些日子里看到了 47→思想的倾向和方向。我们在这里看到其萌芽的伟大理念是，所有这些声音都在我们内在。 48→当我们更好地理解这些真理时，我们发现声音在我们自己的内心， 49→而这个学生理解，他一直在聆听真理；但他的解释不正确。 50→他将声音解释为来自外部世界，而它实际上一直在他内在。 51→我们得到的第二个理念是使关于梵的知识实践化。世界总是在寻求宗教的实践可能性， 52→我们在这些故事中发现它每天是如何变得越来越实践的。真理通过学生们所熟悉的 53→一切事物得到展示。他们所崇拜的火就是梵，大地是梵的一部分，如此等等。 54→ 55→下一个故事属于乌帕科萨拉·卡玛拉亚纳，是萨提亚卡玛的弟子， 56→他去拜在萨提亚卡玛门下，和他住了一段时间。这时萨提亚卡玛外出旅行了， 57→学生变得非常消沉；当老师的妻子来问他为什么不吃饭时， 58→这个男孩说："我太不快乐了，吃不下东西。"然后有一个声音从他所崇拜的火中传来： 59→"这生命是梵，梵是以太，而梵是喜乐。知晓梵。""我知道，先生，"男孩回答说， 60→"生命是梵，但它是以太和喜乐，我不知道。"然后它解释说， 61→以太和喜乐这两个词实际上表示同一件事，即居于心中的有情以太（纯粹智性）。 62→因此，它教导他将梵作为生命和心中的以太来理解。然后火教导他： 63→"这片大地、食物、火和你所崇拜的太阳，都是梵的形式。 64→那在太阳中所见的人，就是我。知晓此理并冥想祂的人，其所有的罪消失， 65→他将长寿而幸福。那居于四方、月亮、星辰和水中的人，就是我。 66→那居于这生命、以太、天国和闪电中的人，就是我。"这里我们也看到同样的 67→实践宗教理念。他们所崇拜的事物，如火、太阳、月亮等，以及他们所熟悉的声音， 68→构成了解释并赋予它们更高意义的故事的主题。这就是吠檀多真正的实践层面。 69→它不毁灭这个世界，而是解释它；它不毁灭人，而是解释他； 70→它不毁灭个体性，而是通过展示真正的个体性来解释它。它不说这个世界是空洞的、 71→不存在的，而是说："理解这个世界是什么，使它不能伤害你。" 72→那声音没有对乌帕科萨拉说他所崇拜的火，或太阳，或月亮， 73→或闪电，或任何其他事物，都是错的，但它向他展示，那居于太阳、 74→月亮、闪电、火和大地之中的同一精神，也在他之中， 75→所以一切在乌帕科萨拉眼中都被转化了，可以说。 76→原本只是用来供奉的物质之火，呈现出新的面貌，成为了主。大地被转化了， 77→生命被转化了，太阳、月亮、星辰、闪电，一切都被转化和神化了。它们的真实本性被知晓了。 78→吠檀多的主题是在一切中见到主，以事物的真实本性来看待它们，而非它们表面呈现的样子。 79→然后奥义书中又教导了另一个教训： 80→"那通过眼睛闪耀的人是梵；祂是美丽者，祂是光明者。祂在所有这些世界中闪耀。" 81→一位注释者说，一种特殊的光，当纯洁的人来临时就会出现， 82→这就是眼中之光所指的意思，据说当一个人纯洁时，这样的光将在他眼中闪耀， 83→而那光真正属于内在的灵魂，它无处不在。正是那同一的光， 84→在行星、星辰和太阳中闪耀。 85→ 86→我现在将向你们读一些这些古代奥义书关于生死等等的其他教义。也许它会使你们感兴趣。 87→湿婆凯图去了般遮罗国王那里，国王问他： 88→"你知道人死后去往何处吗？你知道他们如何回来吗？你知道为何另一个世界不会变满吗？" 89→男孩回答说他不知道。然后他去了父亲那里，问了他同样的问题。 90→父亲说："我不知道，"他就去了国王那里。国王说，这种知识从未在祭司中传播， 91→只有国王知晓，这就是国王统治世界的原因。这个人在国王那里住了一些时候， 92→因为国王说他会教导他。"另一个世界，啊，乔达摩，是那火。太阳是它的燃料。 93→光线是烟。白昼是火焰。月亮是余烬。而星辰是火花。 94→诸神在这火中浇祭信仰，由此诞生了月天王苏摩。"他继续说下去。 95→"你不必向那小火供奉：整个世界就是那火，而这供奉、这崇拜，不断地进行着。 96→诸神、天使和所有人都在崇拜它。人是火最伟大的象征，人的身体。" 97→这里我们也看到理想变得实践化，梵在一切中被看到。所有这些故事背后的原则是， 98→发明的象征也许是好的和有帮助的，但已经存在比我们所能发明的任何象征都更好的象征。 99→你也许会发明一个通过它崇拜神的形象，但已经存在一个更好的形象——有生命的人。 100→你也许会建造一座崇拜神的庙宇，那也许是好的，但已经存在一个更好的、 101→高出许多的庙宇——人的身体。 102→ 103→你们记得吠陀有两个部分，仪式部分和知识部分。随着时间的推移， 104→仪式繁衍增多并变得如此复杂，以至于几乎无望将它们整理清楚， 105→因此在奥义书中我们发现仪式几乎被废除了，但方式是温和的，通过解释它们。 106→我们看到在古代他们有这些祭祀和献祭，然后哲学家们来了， 107→他们没有从无知者手中夺走那些象征，没有采取消极立场——那在现代改革中 108→我们不幸地发现是如此普遍——而是给了他们可以取而代之的东西。 109→"这是火的象征，"他们说。"很好！但这里有另一个象征，大地。 110→多么宏伟、伟大的象征！这里有这座小庙，但整个宇宙是一座庙； 111→一个人可以在任何地方崇拜。有那些人们在大地上画的特殊图形， 112→还有那些祭坛，但这里有最伟大的祭坛——有生命的、有意识的人体， 113→在这祭坛上崇拜比崇拜任何死去的象征高出许多。" 114→ 115→我们现在来到一个特殊的教义。我自己对它也理解不多。 116→若你们能从中得出什么，我就读给你们听。当一个人死去， 117→他通过冥想净化了自己并获得了知识，他首先去往光，然后从光到白昼， 118→从白昼到月亮的上弦，从那里到太阳北行的六个月，从那里到年， 119→从年到太阳，从太阳到月亮，从月亮到闪电，当他来到闪电的领域， 120→他遇到一位非人类的人，那人引导他到（有条件的）梵。这是诸神之道。 121→当圣人和智者死去时，他们走那条路，他们不再回来。这里的月亮和年份 122→以及所有这些事物指的是什么，没有人清楚地理解。每个人给出自己的解释， 123→有些人说这全是无稽之谈。去月亮世界和太阳世界是什么意思，以及在灵魂到达 124→闪电领域之后来帮助它的那个人是谁，没有人知道。印度教徒中有一种观念， 125→认为月亮是一个有生命存在的地方，我们将看到生命是如何从那里来的。 126→那些没有获得知识但在这一生中行了善事的人，死后首先经过烟，然后到夜晚， 127→然后到月亮的下弦，然后到太阳南行的六个月，从那里他们去到祖先的领域， 128→然后到以太，然后到月亮的领域，在那里成为诸神的食物，后来生为诸神， 129→在那里生活，直到其善业所允许的时间。当善业的效果耗尽后， 130→他们通过同样的路线回到大地。他们首先变成以太，然后是空气，然后是烟， 131→然后是雾，然后是云，然后作为雨滴落到大地上；然后他们进入食物， 132→食物被人类吃掉，最终成为他们的孩子。那些行事极为善良的人转生在好家庭， 133→那些行事不善的人则转生在坏的出生环境中，甚至在动物体中。 134→动物不断地来来往往于这片大地。这就是为什么大地既不满也不空。 135→ 136→我们还能从中得到几个理念，也许以后我们能更好地理解它， 137→我们可以对它的意义稍加推测。最后一部分——涉及那些曾在天国的人如何回来—— 138→也许比第一部分更清晰；但整个理念似乎是：没有实现神，就没有永久的天国。 139→现在一些没有实现神但在这个世界上行了善事、抱着享受结果目的的人， 140→死后经过这里和那里，直到到达天国，他们在那里以与我们在这里相同的方式出生， 141→作为诸神的孩子，在那里生活，直到其善业所允许的时间。 142→由此产生了吠檀多的一个基本理念：一切有名有形的事物都是无常的。 143→这片大地是无常的，因为它有名有形，所以天国也必然是无常的， 144→因为那里也有名和形。永恒的天国在词语上将是矛盾的， 145→因为一切有名有形的事物必然在时间中开始，在时间中存在，在时间中结束。 146→这是吠檀多既定的教义，因此天国被放弃了。 147→ 148→我们在《本集》中看到，天国的理念是它是永恒的，与伊斯兰教徒和基督徒中流行的 149→大致相同。伊斯兰教徒将它具体化了一些更多。他们说那是一个有花园的地方， 150→花园下有河流流过。在阿拉伯的沙漠中水是非常令人向往的， 151→所以伊斯兰教徒总是把他的天国设想为含有大量水的地方。 152→我出生在一个每年有六个月下雨的国家。我想天国，我猜想，应该是一个干燥的地方， 153→英国人大概也是这样想的。《本集》中的这些天国是永恒的， 154→已去世的人拥有美丽的身体，和祖先们住在一起，从此过着幸福的生活。 155→在那里他们与父母、子女和其他亲属相聚，过着与这里大致相同的生活， 156→只是快乐得多。这一生中阻碍幸福的所有困难和障碍都消失了， 157→只剩下它美好的部分和享受。但无论人类认为这种状态多么舒适，真理是一回事， 158→舒适是另一回事。有些情况下真理并不舒适，直到我们到达其极致。 159→人性是非常保守的——它做了某件事，一旦做了，就发现很难摆脱它。 160→心灵不会接受新的思想，因为它们带来不适。 161→ 162→在奥义书中，我们看到了一次巨大的出发。据宣告，那些人们在死后与祖先同住的天国 163→不可能是永久的。因为一切有名有形的事物必然消亡。若有有形的天国， 164→这些天国必然随着时间的流逝而消失；它们也许会持续数百万年， 165→但必然会有一个它们必须消逝的时刻。随着这一理念而来的是另一个理念： 166→这些灵魂必须回到大地，而天国是他们享受善业结果的地方， 167→当这些效果耗尽后，他们又回到这片大地的生命。从中可以清楚地看出， 168→人类在早期就对因果哲学有了感知。以后我们将看到我们的哲学家如何用 169→哲学和逻辑的语言来表达这一点，但这里几乎是用孩子的语言表达的。 170→在阅读这些书时你们可以注意到一件事，那就是这一切都是内在的感知。 171→若你问我这是否能够实践，我的回答是，它首先是实践的，然后才是哲学的。 172→你能看到，这些事物首先被感知和实现，然后才被写下来。这个世界对早期的思想者说话。 173→鸟对他们说话，动物对他们说话，太阳和月亮对他们说话； 174→他们慢慢地实现了事物，进入了自然的核心。不是通过深思熟虑，不是通过逻辑的力量， 175→不是通过汲取他人的智慧并写成一本大书——这是现代的风尚—— 176→甚至不像我这样，拿起他们的一篇著作做一场长篇演讲，而是通过耐心的探索与发现， 177→他们找到了真理。其根本方法是实践，因此永远如此。宗教永远是一门实践的科学， 178→从来没有、也永远不会有任何神学宗教。先是实践，然后才是知识。 179→灵魂回归的理念已经在那里了。那些带着享受结果的想法行善的人，得到了它， 180→但结果不是永久的。在那里我们非常漂亮地看到了因果关系的理念， 181→即效果只与原因相称。原因是什么，效果就会是什么。原因是有限的，效果必定是有限的。 182→若原因是永恒的，效果可以是永恒的，但所有这些原因——行善事和所有其他事—— 183→都只是有限的原因，因此不能产生无限的结果。 184→ 185→我们现在来到问题的另一面。正如不可能有永恒的天国，基于同样的理由， 186→也不可能有永恒的地狱。假设我是一个非常邪恶的人，每分钟都在做坏事。 187→然而，我在这里的整个生命，与我的永恒生命相比，不过是微不足道的。 188→若有永恒的惩罚，那意味着有限的原因产生无限的效果，那是不可能的。 189→若我一生行善，我也不能有无限的天国；那会犯同样的错误。 190→但有第三条路，适用于那些已知晓真理的人、那些已实现它的人。 191→这是超越幻象[Maya]面纱的唯一方式——实现真理是什么；而奥义书指出了 192→实现真理意味着什么。 193→ 194→这意味着既不承认善也不承认恶，而是知晓一切都来自真我[Atman]；真我在一切之中。 195→这意味着否认宇宙；对它闭目；在地狱中如同在天国中一样看到主； 196→在死亡中如同在生命中一样看到主。这是我向你们读过的那段话中的思路； 197→大地是主的象征，天空是主，我们所占据的空间是主，一切都是梵。 198→而这是要被看见、实现的，而不仅仅是被谈论或思考的。 199→我们能看到，作为其逻辑结论，当灵魂实现到处都充满了主、充满了梵， 200→它将不在乎它去天国还是地狱，或者去任何其他地方；无论它是否在这片大地上 201→或在天国再次出生。这些事物对那个灵魂已不再有任何意义， 202→因为每个地方都是相同的，每个地方都是主的庙宇，每个地方都变得神圣， 203→主的临在是它在天国、地狱或任何其他地方所见的一切。 204→既无善也无恶，既无生也无死——只有那一无限的梵存在。 205→
1→依照吠檀多，当一个人到达那种感知时，他就自由了，而他是唯一适合生活在这个世界上的人。 2→其他人则不然。那看见邪恶的人，他如何能生活在这个世界上？他的生命是苦难的一团。 3→那看见危险的人，他的生命是苦难；那看见死亡的人，他的生命是苦难。 4→只有那个人能生活在这个世界上，只有他能说"我享受这生命，我在这生命中快乐"—— 5→那看见了真理、在一切中看见了真理的人。顺便说一句，我可以告诉你们， 6→地狱的理念在吠陀中任何地方都没有出现。它随着往世书很久以后才出现。 7→依照吠陀，最严厉的惩罚是回到大地，在这个世界再有一次机会。 8→从一开始我们就看到理念是走向非人格的转向。惩罚与奖励的理念是非常物质性的， 9→它们只与一位爱这个、恨那个的人格神的理念相符，就像我们一样。 10→惩罚与奖励只有在这样一位神存在的情况下才被承认。他们在《本集》中有这样一位神， 11→在那里我们发现恐惧的理念进入了，但一旦我们来到奥义书，恐惧的理念就消失了， 12→非人格的理念取而代之。这自然是人最难理解的事情——这非人格的理念， 13→因为他总是执着于人格。即使被认为是伟大思想者的人也会对非人格神的理念感到厌恶。 14→但对我来说，将神想象为一个有形的人似乎是如此荒谬。哪个是更高的理念—— 15→一位活着的神，还是一位死去的神？一位没有人见过、没有人知晓的神， 16→还是一位被知晓的神？ 17→ 18→非人格神是一位活着的神，一个原则。人格与非人格的区别在于， 19→人格的只是一个人，而非人格的理念是祂是天使、人、动物， 20→以及某种更多的我们看不到的东西，因为非人格性包含了所有的人格性， 21→是宇宙中一切事物的总和，而且还有无限更多。 22→"就像进入世界的那一火，在如此多的形式中显现自身，而且还有无限更多"， 23→非人格的也是如此。 24→ 25→我们想要崇拜一位活着的神。我一生中除了神什么都没见过，你们也没有。 26→为了看见这把椅子，你首先见到神，然后在祂之中并通过祂见到椅子。 27→祂无处不在，说着"我是"。当你感到"我是"的那一刻，你就意识到了存在。 28→若我们在自己的内心和每一个活着的存在中都见不到神，我们去哪里寻找祂呢？ 29→"祢是那人，祢是那女人，祢是那女孩，祢是那男孩。祢是那拄着拐杖颤颤巍巍的老人。 30→祢是那在自己力量的骄傲中大步行走的青年。"祢是一切存在， 31→是一位奇妙的、活着的神，祂是宇宙中唯一的事实。 32→对许多人来说，这似乎与那住在某处面纱背后、没有人曾见过的传统的神形成了可怕的矛盾。 33→祭司们只给我们一个保证：若我们跟随他们，听从他们的训诫，按照他们为我们划定的路行走， 34→那么当我们死去时，他们将给我们一张通行证，使我们能够见到神的面！ 35→所有这些天国的理念，不过是这种无聊祭司制度的变种？ 36→ 37→当然，非人格的理念是非常具有破坏性的，它从祭司、教会和庙宇那里夺走了所有的生意。 38→在印度，现在有饥荒，但每一座庙宇里都有价值国王赎金的珠宝！ 39→若祭司们向人民传授这种非人格的理念，他们的职业就会消失。然而我们必须无私地传授它， 40→不带祭司制度。你是神，我也是；谁服从谁？谁崇拜谁？ 41→你是神最高的庙宇；我宁愿崇拜你，也不愿崇拜任何庙宇、形象或圣经。 42→为什么有些人的思想如此矛盾？他们就像从我们指缝间溜走的鱼。他们说自己是头脑清醒的 43→实际主义者。很好。但有什么比在这里崇拜、崇拜你更实际呢？ 44→我见到你，感受到你，我知道你是神。伊斯兰教徒说，除了安拉再无神灵。 45→吠檀多说，没有任何事物不是神。这也许会吓到你们许多人，但你们会逐渐理解它。 46→活着的神在你们内在，然而你们却在建造教堂和庙宇，相信各种各样的想象中的无稽之谈。 47→唯一值得崇拜的神是人体中的人类灵魂。当然，所有动物也是庙宇， 48→但人是最高的，是庙宇中的泰姬陵。若我不能在其中崇拜， 49→没有其他庙宇有任何益处。当我实现了神坐在每一个人体的庙宇中的那一刻， 50→当我以崇敬之心站在每一个人类面前并在他身上见到神的那一刻—— 51→那一刻我从束缚中自由了，一切束缚我的东西消失了，我自由了。 52→ 53→这是所有崇拜中最实践的。它与理论化和思辨无关。然而它吓到了许多人。 54→他们说这是不对的。他们继续理论化，谈论祖父告诉他们的旧理想—— 55→某处天国的神告诉某人他是神。从那时起我们只有理论。 56→在他们看来，这是实践性，而我们的理念是不实际的！无疑，吠檀多说每个人必须有自己的路， 57→但路不是目标。对天上的神的崇拜和所有这些东西都不是坏的， 58→但它们只是通向真理的步骤，而非真理本身。它们是好的和美丽的， 59→其中有一些奇妙的理念，但吠檀多在每一点上说： 60→"我的朋友，你作为未知者所崇拜的祂，我崇拜的是作为你的祂。 61→你寻找的那位，你作为未知者所崇拜并在宇宙各处寻找的那位， 62→一直都与你同在。你在靠祂生活，祂是宇宙的永恒见证者。" 63→"所有吠陀所崇拜的那位，更多的是，祂永远临在于那永恒的'我'之中。 64→祂存在，整个宇宙才存在。祂是宇宙的光与生命。若'我'不在你之中， 65→你就不会看见太阳，一切都将是一团黑暗。祂光耀，你才看见这个世界。" 66→ 67→通常有一个问题被提出，那就是这也许会导致大量的困难。我们每个人都会想： 68→"我是神，我所做或所想的一切必然是好的，因为神不能做恶。" 69→首先，即使承认这种误解的危险，能否证明在另一边不存在同样的危险？ 70→他们一直在崇拜一位与他们分离、他们非常害怕的天国之神。 71→他们生来就战战兢兢，一生都将如此战战兢兢。这个世界因此变得好多少了？ 72→那些理解并崇拜人格神的人，与那些理解并崇拜非人格神的人， 73→世界上的伟大工作者——巨大的工作者，巨大的道德力量——在哪一边？ 74→当然是在非人格这边。你如何能期望通过恐惧来发展道德？它永远不能做到。 75→"当一个人看见另一个人，当一个人听见另一个人，那是幻象[Maya]。 76→当一个人看不见另一个人，当一个人听不见另一个人，当一切都成为真我， 77→谁看谁，谁感知谁？"那都是祂，同时也都是我。灵魂已变得纯洁。 78→然后，也只有那时，我们才理解爱是什么。爱不能通过恐惧而来，它的基础是自由。 79→当我们真正开始爱这个世界时，我们才理解人类兄弟情谊意味着什么，在那之前不然。 80→ 81→因此，说非人格的理念将在世界上导致大量邪恶是不对的， 82→仿佛另一种学说从未使自己成为邪恶之事的工具似的——仿佛它没有导致门派主义， 83→用鲜血淹没世界，使人们相互撕裂似的。"我的神是最伟大的神，让我们用拳头来决定它。" 84→这就是世界各地二元论的结果。走出来，进入白昼的宽阔光明，走出那些狭小的小径， 85→因为无限的灵魂怎能甘于生死在狭小的车辙中？走出来进入光明的宇宙。 86→宇宙中的一切都是你们的，张开双臂以爱拥抱它。若你曾经感到想要那样做， 87→你就感受到了神。 88→ 89→你们记得那段佛陀布道中的段落，他如何向南、北、东、西，向上和向下送去爱的思想， 90→直到整个宇宙被这爱充满，如此宏大、伟大和无限。当你有那种感觉时， 91→你就有了真正的人格。整个宇宙是一个人；放开小事。 92→放弃小的去追求无限，放弃小的享受去追求无限的极乐。这一切都是你们的， 93→不，你们就是一切。非人格性包含了人格性。所以神既是人格的又是非人格的。 94→而人——无限的、非人格的人——正在将自身显现为人格。我们这无限的存在 95→已经将自己限制为，可以说，小的部分。吠檀多说无限是我们的真实本性； 96→它永远不会消失，它将永远存在。但我们正在通过业[karma]—— 97→就像套在我们脖子上的链条，将我们拖入这种限制——来限制自己。 98→打破那链条，得自由。将法律踩于脚下。在人性中没有法律，没有命运，没有宿命。 99→无限中怎能有法律？自由是其口号。自由是其本性，是其与生俱来的权利。 100→得自由，然后拥有你想要的任何数量的人格。那时我们将像演员一样游戏， 101→演员走上舞台扮演乞丐的角色。将他与在街上行走的真正乞丐相比较。 102→场景也许在两种情况下是相同的，言词也许是相同的，但有什么不同！ 103→一个享受他的行乞，而另一个却在为此受苦。是什么造成了这种差别？ 104→一个是自由的，另一个是被束缚的。演员知道他的行乞不是真实的，而是他为了游戏而承担的， 105→而真正的乞丐认为那是他太过熟悉的处境，无论他愿意与否都必须承受。 106→这就是法律。只要我们不了解我们的真实本性，我们就是乞丐，被自然界每一种力量推来推去， 107→被自然界的一切奴役；我们在世界各地哭喊寻求帮助，但帮助从未到来； 108→我们向想象中的存在哭喊，然而它从未到来。但我们仍然希望帮助会来， 109→就这样在哭泣、哀叹和希望中度过了一生，同样的游戏继续一遍又一遍。 110→ 111→得自由；不要对任何人抱任何希望。我确信，若你们回顾自己的生命， 112→你们会发现你们总是徒劳地试图从从未到来的他人那里得到帮助。 113→所有到来的帮助都来自你们内在。你们只收获了你们自己劳动的果实， 114→然而你们却一直奇怪地希望着帮助。富人的客厅永远是满的； 115→但若你注意，你不会发现同样的人在那里。来访者总是希望从那些富人那里得到什么， 116→但他们从未得到。我们的生命就是如此，耗费在希望、希望、希望中，而它永无终结。 117→放弃希望，吠檀多说。你为什么要希望？你拥有一切，不，你就是一切。你在希望什么？ 118→若一位国王发疯了，跑来跑去寻找自己国家的国王，他永远找不到， 119→因为他自己就是国王。他也许在自己国家的每一个村庄和城市中寻找， 120→在每一所房子里哭泣和哀叹，但他永远找不到，因为他自己就是国王。 121→最好我们知道我们是神，放弃这愚蠢的寻找祂；知道我们是神，我们就变得快乐和满足。 122→放弃所有这些疯狂的追求，然后在宇宙中扮演你的角色，像舞台上的演员一样。 123→ 124→整个视野改变了，这个世界不再是一座永恒的监狱，而成了一个游乐场； 125→它不再是竞争之地，而是极乐之地，那里有永恒的春天，花朵盛开，蝴蝶飞舞。 126→这个世界本身变成了天国，而它以前是地狱。在被束缚者的眼中，这是一个极可怕的折磨之所， 127→但在自由者的眼中，情况完全不同。这一种生命是宇宙的生命，天国和所有那些地方都在这里。 128→所有的神灵都在这里，是人的原型。诸神不是按照他们的类型创造了人，而是人创造了诸神。 129→原型就在这里，因陀罗在这里，伐楼那在这里，宇宙所有的神都在这里。 130→我们一直在投射我们的小小复制品，而我们才是这些神的原型， 131→我们是真实的、唯一值得崇拜的神。这是吠檀多的观点，这就是它的实践性。 132→当我们变得自由时，我们无需发狂，抛弃社会，跑去死在森林或洞穴中； 133→我们将留在原地，只是我们将理解整个事情。同样的现象将保持，但具有新的意义。 134→我们还不了解这个世界；只有通过自由，我们才能看到它是什么，理解其本性。 135→那时我们将看到，这所谓的法律、命运或宿命只占我们本性的极小部分。 136→那只是一面，但在另一面，自由始终存在着。我们不知道这一点， 137→这就是为什么我们一直试图通过将脸埋在地面来使自己远离邪恶，就像被追赶的野兔一样。 138→通过迷妄，我们一直试图忘记我们的本性，然而我们无法做到；它一直在呼唤我们， 139→我们所有对神或诸神，或外在自由的追寻，都是对我们真实本性的追寻。 140→我们误解了那声音。我们以为它来自火，或来自一位神，或来自太阳，或月亮，或星辰， 141→但最终我们发现它来自我们内在。在我们内在有这永恒的声音，讲述着永恒的自由； 142→它的音乐永远在进行着。灵魂音乐的一部分已经成为大地、法律、这宇宙， 143→但它始终是我们的，也永远将是。用一句话来说，吠檀多的理想是认识人之本来， 144→这就是它的信息：若你不能崇拜你的人类兄弟——那显现的神——你如何能崇拜那未显现的神？ 145→ 146→你们难道不记得圣经所说的吗？"若你不能爱你所见的兄弟，你如何能爱你所未见的神？" 147→若你不能在人的面孔上见到神，你如何能在云彩中，或在由迟钝、死去的物质制成的形象中， 148→或在我们头脑中虚构的故事中见到祂？从你开始在男人和女人身上见到神的那一天起， 149→我将称你为有宗教信仰的人，那时你将理解向打你右颊的人伸出左颊是什么意思。 150→当你将人视为神时，一切，甚至老虎，都将受到欢迎。无论来到你身边的是什么， 151→都不过是主，那永恒的、受祝福的那位，以各种形式向我们显现—— 152→作为我们的父亲、母亲、朋友和孩子——他们都是我们自己的灵魂在与我们游戏。 153→ 154→正如我们的人类关系能这样被神化，我们与神的关系也可以采取这些形式中的任何一种， 155→我们可以将祂视为父亲、母亲、朋友或爱人。称神为母亲是比称祂为父亲更高的理想； 156→称祂为朋友更高；但最高的是将祂视为爱人。一切中最高的境界是看不出爱者与被爱者之间的区别。 157→你们也许记得那个古老的波斯故事，讲述一位情人如何来到爱人的门前敲门， 158→被问到"你是谁？"他回答说："是我"，却没有得到回应。 159→第二次他来了，叫道："我在这里"，但门没有打开。第三次他来了， 160→里面的声音问道："那里是谁？"他回答道："我就是你，我的爱人"，门开了。 161→这就是我们与神之间的关系。祂在万物中，祂就是万物。 162→每一个男人和女人都是可感知的、极乐的、活着的神。谁说神是未知的？ 163→谁说祂有待寻找？我们已经永远地找到了神。我们永远活在祂之中； 164→无处不在，祂是永远已知的，永远被崇拜的。 165→ 166→然后又来了另一个理念，即其他形式的崇拜不是错误。这是需要记住的伟大要点之一， 167→那些通过仪式和形式崇拜神的人，无论我们认为它们多么粗糙，都不是在犯错。 168→这是从真理到真理、从较低真理到较高真理的旅程。黑暗是较少的光； 169→邪恶是较少的善；不纯洁是较少的纯洁。必须始终记在心头： 170→我们应该以爱的眼光看待他人，带着同理心，知道他们正沿着我们曾走过的同一道路前行。 171→若你自由了，你必须知道所有人迟早也将如此，而若你自由了，你怎么能看见无常？ 172→若你真正纯洁，你怎么能看见不纯洁？因为内在的，就是外在的。 173→若我们内在没有不纯洁，我们就无法看见外在的不纯洁。这是吠檀多实践层面之一， 174→我希望我们所有人都努力在生活中贯彻它。我们在这里整个生命的目的就是 175→将这付诸实践，而我们获得的一个伟大收获是我们将以满足和知足工作， 176→而非以不满和不满足，因为我们知道真理在我们内在，我们以它作为我们的与生俱来的权利拥有它， 177→我们只需彰显它，使它有形可感。 178→ 179→我们在《本集》中看到，天国的理念是它是永恒的，与伊斯兰教徒和基督徒中流行的大致相同。 180→伊斯兰教徒将它具体化了一些更多。他们说那是一个有花园的地方，花园下有河流流过。 181→在阿拉伯的沙漠中水是非常令人向往的，所以伊斯兰教徒总是把他的天国设想为含有大量水的地方。 182→我出生在一个每年有六个月下雨的国家。我想天国，我猜想，应该是一个干燥的地方， 183→英国人大概也是这样想的。《本集》中的这些天国是永恒的，已去世的人拥有美丽的身体， 184→和祖先们住在一起，从此过着幸福的生活。在那里他们与父母、子女和其他亲属相聚， 185→过着与这里大致相同的生活，只是快乐得多。这一生中阻碍幸福的所有困难和障碍都消失了， 186→只剩下它美好的部分和享受。但无论人类认为这种状态多么舒适，真理是一回事，舒适是另一回事。 187→有些情况下真理并不舒适，直到我们到达其极致。人性是非常保守的—— 188→它做了某件事，一旦做了，就发现很难摆脱它。心灵不会接受新的思想，因为它们带来不适。 189→ 190→在奥义书中，我们看到了一次巨大的出发。据宣告，那些人们在死后与祖先同住的天国 191→不可能是永久的。因为一切有名有形的事物必然消亡。若有有形的天国， 192→这些天国必然随着时间的流逝而消失；它们也许会持续数百万年， 193→但必然会有一个它们必须消逝的时刻。随着这一理念而来的是另一个理念： 194→这些灵魂必须回到大地，而天国是他们享受善业结果的地方， 195→当这些效果耗尽后，他们又回到这片大地的生命。从中可以清楚地看出， 196→人类在早期就对因果哲学有了感知。以后我们将看到我们的哲学家如何用哲学和逻辑的语言 197→来表达这一点，但这里几乎是用孩子的语言表达的。在阅读这些书时你们可以注意到一件事， 198→那就是这一切都是内在的感知。若你问我这是否能够实践，我的回答是，它首先是实践的， 199→然后才是哲学的。
1→你记得那段佛陀布道中的段落，他如何向南、北、东、西，向上和向下送去爱的思想， 2→直到整个宇宙被这爱充满，如此宏大、伟大和无限。当你有那种感觉时， 3→你就有了真正的人格。整个宇宙是一个人；放开小事。 4→放弃小的去追求无限，放弃小的享受去追求无限的极乐。这一切都是你们的， 5→不，你们就是一切。非人格性包含了人格性。所以神既是人格的又是非人格的。 6→而人——无限的、非人格的人——正在将自身显现为人格。我们这无限的存在 7→已经将自己限制为，可以说，小的部分。吠檀多说无限是我们的真实本性； 8→它永远不会消失，它将永远存在。但我们正在通过业——就像套在我们脖子上的链条， 9→将我们拖入这种限制——来限制自己。打破那链条，得自由。将法律踩于脚下。 10→在人性中没有法律，没有命运，没有宿命。无限中怎能有法律？自由是其口号。 11→自由是其本性，是其与生俱来的权利。得自由，然后拥有你想要的任何数量的人格。 12→那时我们将像演员一样游戏，演员走上舞台扮演乞丐的角色。将他与在街上行走的 13→真正乞丐相比较。场景也许在两种情况下是相同的，言词也许是相同的，但有什么不同！ 14→一个享受他的行乞，而另一个却在为此受苦。是什么造成了这种差别？ 15→一个是自由的，另一个是被束缚的。演员知道他的行乞不是真实的，而是他为了游戏而承担的， 16→而真正的乞丐认为那是他太过熟悉的处境，无论他愿意与否都必须承受。 17→这就是法律。只要我们不了解我们的真实本性，我们就是乞丐，被自然界每一种力量推来推去， 18→被自然界的一切奴役；我们在世界各地哭喊寻求帮助，但帮助从未到来； 19→我们向想象中的存在哭喊，然而它从未到来。但我们仍然希望帮助会来， 20→就这样在哭泣、哀叹和希望中度过了一生，同样的游戏继续一遍又一遍。 21→ 22→得自由；不要对任何人抱任何希望。我确信，若你们回顾自己的生命， 23→你们会发现你们总是徒劳地试图从从未到来的他人那里得到帮助。 24→所有到来的帮助都来自你们内在。你们只收获了你们自己劳动的果实， 25→然而你们却一直奇怪地希望着帮助。富人的客厅永远是满的； 26→但若你注意，你不会发现同样的人在那里。来访者总是希望从那些富人那里得到什么， 27→但他们从未得到。我们的生命就是如此，耗费在希望、希望、希望中，而它永无终结。 28→放弃希望，吠檀多说。你为什么要希望？你拥有一切，不，你就是一切。你在希望什么？ 29→若一位国王发疯了，跑来跑去寻找自己国家的国王，他永远找不到， 30→因为他自己就是国王。他也许在自己国家的每一个村庄和城市中寻找， 31→在每一所房子里哭泣和哀叹，但他永远找不到，因为他自己就是国王。 32→最好我们知道我们是神，放弃这愚蠢的寻找祂；知道我们是神，我们就变得快乐和满足。 33→放弃所有这些疯狂的追求，然后在宇宙中扮演你的角色，像舞台上的演员一样。 34→ 35→整个视野改变了，这个世界不再是一座永恒的监狱，而成了一个游乐场； 36→它不再是竞争之地，而是极乐之地，那里有永恒的春天，花朵盛开，蝴蝶飞舞。 37→这个世界本身变成了天国，而它以前是地狱。在被束缚者的眼中，这是一个极可怕的折磨之所， 38→但在自由者的眼中，情况完全不同。这一种生命是宇宙的生命，天国和所有那些地方都在这里。 39→所有的神灵都在这里，是人的原型。诸神不是按照他们的类型创造了人，而是人创造了诸神。 40→原型就在这里，因陀罗在这里，伐楼那在这里，宇宙所有的神都在这里。 41→我们一直在投射我们的小小复制品，而我们才是这些神的原型， 42→我们是真实的、唯一值得崇拜的神。这是吠檀多的观点，这就是它的实践性。 43→当我们变得自由时，我们无需发狂，抛弃社会，跑去死在森林或洞穴中； 44→我们将留在原地，只是我们将理解整个事情。同样的现象将保持，但具有新的意义。 45→我们还不了解这个世界；只有通过自由，我们才能看到它是什么，理解其本性。 46→那时我们将看到，这所谓的法律、命运或宿命只占我们本性的极小部分。 47→那只是一面，但在另一面，自由始终存在着。我们不知道这一点， 48→这就是为什么我们一直试图通过将脸埋在地面来使自己远离邪恶，就像被追赶的野兔一样。 49→通过迷妄，我们一直试图忘记我们的本性，然而我们无法做到；它一直在呼唤我们， 50→我们所有对神或诸神，或外在自由的追寻，都是对我们真实本性的追寻。 51→我们误解了那声音。我们以为它来自火，或来自一位神，或来自太阳，或月亮，或星辰， 52→但最终我们发现它来自我们内在。在我们内在有这永恒的声音，讲述着永恒的自由； 53→它的音乐永远在进行着。灵魂音乐的一部分已经成为大地、法律、这宇宙， 54→但它始终是我们的，也永远将是。用一句话来说，吠檀多的理想是认识人之本来， 55→这就是它的信息：若你不能崇拜你的人类兄弟——那显现的神——你如何能崇拜那未显现的神？ 56→ 57→你们难道不记得圣经所说的吗？"若你不能爱你所见的兄弟，你如何能爱你所未见的神？" 58→若你不能在人的面孔上见到神，你如何能在云彩中，或在由迟钝、死去的物质制成的形象中， 59→或在我们头脑中虚构的故事中见到祂？从你开始在男人和女人身上见到神的那一天起， 60→我将称你为有宗教信仰的人，那时你将理解向打你右颊的人伸出左颊是什么意思。 61→当你将人视为神时，一切，甚至老虎，都将受到欢迎。无论来到你身边的是什么， 62→都不过是主，那永恒的、受祝福的那位，以各种形式向我们显现—— 63→作为我们的父亲、母亲、朋友和孩子——他们都是我们自己的灵魂在与我们游戏。 64→ 65→正如我们的人类关系能这样被神化，我们与神的关系也可以采取这些形式中的任何一种， 66→我们可以将祂视为父亲、母亲、朋友或爱人。称神为母亲是比称祂为父亲更高的理想； 67→称祂为朋友更高；但最高的是将祂视为爱人。一切中最高的境界是看不出爱者与被爱者之间的区别。 68→你们也许记得那个古老的波斯故事，讲述一位情人如何来到爱人的门前敲门， 69→被问到"你是谁？"他回答说："是我"，却没有得到回应。 70→第二次他来了，叫道："我在这里"，但门没有打开。第三次他来了， 71→里面的声音问道："那里是谁？"他回答道："我就是你，我的爱人"，门开了。 72→这就是我们与神之间的关系。祂在万物中，祂就是万物。 73→每一个男人和女人都是可感知的、极乐的、活着的神。谁说神是未知的？ 74→谁说祂有待寻找？我们已经永远地找到了神。我们永远活在祂之中； 75→无处不在，祂是永远已知的，永远被崇拜的。 76→ 77→然后又来了另一个理念，即其他形式的崇拜不是错误。这是需要记住的伟大要点之一， 78→那些通过仪式和形式崇拜神的人，无论我们认为它们多么粗糙，都不是在犯错。 79→这是从真理到真理、从较低真理到较高真理的旅程。黑暗是较少的光； 80→邪恶是较少的善；不纯洁是较少的纯洁。必须始终记在心头： 81→我们应该以爱的眼光看待他人，带着同理心，知道他们正沿着我们曾走过的同一道路前行。 82→若你自由了，你必须知道所有人迟早也将如此，而若你自由了，你怎么能看见无常？ 83→若你真正纯洁，你怎么能看见不纯洁？因为内在的，就是外在的。 84→若我们内在没有不纯洁，我们就无法看见外在的不纯洁。这是吠檀多实践层面之一， 85→我希望我们所有人都努力在生活中贯彻它。我们在这里整个生命的目的就是将这付诸实践， 86→而我们获得的一个伟大收获是我们将以满足和知足工作，而非以不满和不满足， 87→因为我们知道真理在我们内在，我们以它作为我们与生俱来的权利拥有它， 88→我们只需彰显它，使它有形可感。 89→ 90→（后续）我在吠陀的《本集》中看到，天国的理念是永恒的，与伊斯兰教徒和基督徒中 91→流行的大致相同。伊斯兰教徒将它具体化了一些更多。他们说那是一个有花园的地方， 92→花园下有河流流过。在阿拉伯的沙漠中水是非常令人向往的， 93→所以伊斯兰教徒总是把他的天国设想为含有大量水的地方。 94→我出生在一个每年有六个月下雨的国家。我想天国，我猜想，应该是一个干燥的地方， 95→英国人大概也是这样想的。《本集》中的这些天国是永恒的，已去世的人拥有美丽的身体， 96→和祖先们住在一起，从此过着幸福的生活。在那里他们与父母、子女和其他亲属相聚， 97→过着与这里大致相同的生活，只是快乐得多。这一生中阻碍幸福的所有困难和障碍都消失了， 98→只剩下它美好的部分和享受。但无论人类认为这种状态多么舒适，真理是一回事，舒适是另一回事。 99→有些情况下真理并不舒适，直到我们到达其极致。人性是非常保守的—— 100→它做了某件事，一旦做了，就发现很难摆脱它。心灵不会接受新的思想，因为它们带来不适。 101→ 102→在奥义书中，我们看到了一次巨大的出发。据宣告，那些人们在死后与祖先同住的天国 103→不可能是永久的。一切有名有形的事物必然消亡。若有有形的天国， 104→这些天国必然随着时间的流逝而消失；它们也许会持续数百万年， 105→但必然会有一个它们必须消逝的时刻。随着这一理念而来的是另一个： 106→这些灵魂必须回到大地，天国是他们享受善业结果的地方， 107→当这些效果耗尽后，他们又回到这片大地的生命。从这里可以清楚地看出一件事， 108→人类甚至在早期就对因果哲学有了感知。以后我们将看到哲学家如何用哲学和逻辑的语言 109→来表达这一点，但这里几乎是用孩子的语言。在阅读这些书时你们可以注意到一件事， 110→那就是这一切都是内在的感知。若你问我这是否能够实践，我的回答是，它首先是实践的， 111→然后才是哲学的。你能看到，这些事物首先被感知和实现，然后才被写下来。 112→这个世界对早期的思想者说话。鸟对他们说话，动物对他们说话，太阳和月亮对他们说话； 113→他们慢慢地实现了事物，进入了自然的核心。不是通过深思熟虑，不是通过逻辑的力量， 114→不是通过汲取他人的智慧并写成一本大书——这是现代的风尚，甚至不像我这样， 115→拿起他们的一篇著作做一场长篇演讲——而是通过耐心的探索与发现，他们找到了真理。 116→其根本方法是实践，因此永远如此。宗教永远是一门实践的科学， 117→从来没有、也永远不会有任何神学宗教。先是实践，然后才是知识。 118→灵魂回归的理念已经在那里了。那些带着享受结果的想法行善的人，得到了它， 119→但结果不是永久的。在那里我们非常漂亮地看到了因果关系的理念， 120→即效果只与原因相称。原因是什么，效果就会是什么。原因是有限的，效果必定是有限的。 121→若原因是永恒的，效果可以是永恒的，但所有这些原因——行善事和所有其他事—— 122→都只是有限的原因，因此不能产生无限的结果。 123→ 124→我们现在来到问题的另一面。正如不可能有永恒的天国，基于同样的理由， 125→也不可能有永恒的地狱。假设我是一个非常邪恶的人，每分钟都在做坏事。 126→然而，我在这里的整个生命，与我的永恒生命相比，不过是微不足道的。 127→若有永恒的惩罚，那意味着有限的原因产生无限的效果，那是不可能的。 128→若我一生行善，我也不能有无限的天国；那会犯同样的错误。 129→但有第三条路，适用于那些已知晓真理的人、那些已实现它的人。
English
PRACTICAL VEDANTA
PART II
(Delivered in London, 12th November 1896)
I will relate to you a very ancient story from the Chhândogya Upanishad, which tells how knowledge came to a boy. The form of the story is very crude, but we shall find that it contains a principle. A young boy said to his mother, "I am going to study the Vedas. Tell me the name of my father and my caste." The mother was not a married woman, and in India the child of a woman who has not been married is considered an outcast; he is not recognised by society and is not entitled to study the Vedas. So the poor mother said, "My child, I do not know your family name; I was in service, and served in different places; I do not know who your father is, but my name is Jabâlâ and your name is Satyakâma." The little child went to a sage and asked to be taken as a student. The sage asked him, "What is the name of your father, and what is your caste?" The boy repeated to him what he had heard from his mother. The sage at once said, "None but a Brâhmin could speak such a damaging truth about himself. You are a Brahmin and I will teach you. You have not swerved from truth." So he kept the boy with him and educated him.
Now come some of the peculiar methods of education in ancient India. This teacher gave Satyakama four hundred lean, weak cows to take care of, and sent him to the forest. There he went and lived for some time. The teacher had told him to come back when the herd would increase to the number of one thousand. After a few years, one day Satyakama heard a big bull in the herd saying to him, "We are a thousand now; take us back to your teacher. I will teach you a little of Brahman." "Say on, sir," said Satyakama. Then the bull said, "The East is a part of the Lord, so is the West, so is the South, so is the North. The four cardinal points are the four parts of Brahman. Fire will also teach you something of Brahman." Fire was a great symbol in those days, and every student had to procure fire and make offerings. So on the following day, Satyakama started for his Guru's house, and when in the evening he had performed his oblation, and worshipped at the fire, and was sitting near it, he heard a voice come from the fire, "O Satyakama." "Speak, Lord," said Satyakama. (Perhaps you may remember a very similar story in the Old Testament, how Samuel heard a mysterious voice.) "O Satyakama, I am come to teach you a little of Brahman. This earth is a portion of that Brahman. The sky and the heaven are portions of It. The ocean is a part of that Brahman." Then the fire said that a certain bird would also teach him something. Satyakama continued his journey and on the next day when he had performed his evening sacrifice a swan came to him and said, "I will teach you something about Brahman. This fire which you worship, O Satyakama, is a part of that Brahman. The sun is a part, the moon is a part, the lightning is a part of that Brahman. A bird called Madgu will tell you more about it." The next evening that bird came, and a similar voice was heard by Satyakama, "I will tell you something about Brahman. Breath is a part of Brahman, sight is a part, hearing is a part, the mind is a part." Then the boy arrived at his teacher's place and presented himself before him with due reverence. No sooner had the teacher seen this disciple than he remarked: "Satyakama, thy face shines like that of a knower of Brahman! Who then has taught thee?" "Beings other than men," replied Satyakama. "But I wish that you should teach me, sir. For I have heard from men like you that knowledge which is learnt from a Guru alone leads to the supreme good." Then the sage taught him the same knowledge which he had received from the gods. "And nothing was left out, yea, nothing was left out."
Now, apart from the allegories of what the bull, the fire, and the birds taught, we see the tendency of the thought and the direction in which it was going in those days. The great idea of which we here see the germ is that all these voices are inside ourselves. As we understand these truths better, we find that the voice is in our own heart, and the student understood that all the time he was hearing the truth; but his explanation was not correct. He was interpreting the voice as coming from the external world, while all the time, it was within him. The second idea that we get is that of making the knowledge of the Brahman practical. The world is always seeking the practical possibilities of religion, and we find in these stories how it was becoming more and more practical every day. The truth was shown through everything with which the students were familiar. The fire they were worshipping was Brahman, the earth was a part of Brahman, and so on.
The next story belongs to Upakosala Kâmalâyana, a disciple of this Satyakama, who went to be taught by him and dwelt with him for some time. Now Satyakama went away on a journey, and the student became very downhearted; and when the teacher's wife came and asked him why he was not eating, the boy said, "I am too unhappy to eat." Then a voice came from the fire he was worshipping, saying "This life is Brahman, Brahman is the ether, and Brahman is happiness. Know Brahman." "I know, sir," the boy replied, "that life is Brahman, but that It is ether and happiness I do not know." Then it explained that the two words ether and happiness signified one thing in reality, viz. the sentient ether (pure intelligence) that resides in the heart. So, it taught him Brahman as life and as the ether in the heart. Then the fire taught him, "This earth, food, fire, and sun whom you worship, are forms of Brahman. The person that is seen in the sun, I am He. He who knows this and meditates on Him, all his sins vanish and he has long life and becomes happy. He who lives in the cardinal points, the moon, the stars, and the water, I am He. He who lives in this life, the ether, the heavens, and the lightning, I am He." Here too we see the same idea of practical religion. The things which they were worshipping, such as the fire, the sun, the moon, and so forth, and the voice with which they were familiar, form the subject of the stories which explain them and give them a higher meaning. And this is the real, practical side of Vedanta. It does not destroy the world, but it explains it; it does not destroy the person, but explains him; it does not destroy the individuality, but explains it by showing the real individuality. It does not show that this world is vain and does not exist, but it says, "Understand what this world is, so that it may not hurt you." The voice did not say to Upakosala that the fire which he was worshipping, or the sun, or the moon, or the lightning, or anything else, was all wrong, but it showed him that the same spirit which was inside the sun, and moon, and lightning, and the fire, and the earth, was in him, so that everything became transformed, as it were, in the eyes of Upakosala. The fire which was merely a material fire before, in which to make oblations, assumed a new aspect and became the Lord. The earth became transformed, life became transformed, the sun, the moon, the stars, the lightning, everything became transformed and deified. Their real nature was known. The theme of the Vedanta is to see the Lord in everything, to see things in their real nature, not as they appear to be. Then another lesson is taught in the Upanishads: "He who shines through the eyes is Brahman; He is the Beautiful One, He is the Shining One. He shines in all these worlds." A certain peculiar light, a commentator says, which comes to the pure man, is what is meant by the light in the eyes, and it is said that when a man is pure such a light will shine in his eyes, and that light belongs really to the Soul within, which is everywhere. It is the same light which shines in the planets, in the stars, and suns.
I will now read to you some other doctrine of these ancient Upanishads, about birth and death and so on. Perhaps it will interest you. Shvetaketu went to the king of the Panchâlas, and the king asked him, "Do you know where people go when they die? Do you know how they come back? Do you know why the other world does not become full?" The boy replied that he did not know. Then he went to his father and asked him the same questions. The father said, "I do not know," and he went to the king. The king said that this knowledge was never known to the priests, it was only with the kings, and that was the reason why kings ruled the world. This man stayed with the king for some time, for the king said he would teach him. "The other world, O Gautama, is the fire. The sun is its fuel. The rays are the smoke. The day is the flame. The moon is the embers. And the stars are the sparks. In this fire the gods pour libation of faith and from this libation king Soma is born." So on he goes. "You need not make oblation to that little fire: the whole world is that fire, and this oblation, this worship, is continually going on. The gods, and the angels, and everybody is worshipping it. Man is the greatest symbol of fire, the body of man." Here also we see the ideal becoming practical and Brahman is seen in everything. The principle that underlies all these stories is that invented symbolism may be good and helpful, but already better symbols exist than any we can invent. You may invent an image through which to worship God, but a better image already exists, the living man. You may build a temple in which to worship God, and that may be good, but a better one, a much higher one, already exists, the human body.
You remember that the Vedas have two parts, the ceremonial and the knowledge portions. In time ceremonials had multiplied and become so intricate that it was almost hopeless to disentangle them, and so in the Upanishads we find that the ceremonials are almost done away with, but gently, by explaining them. We see that in old times they had these oblations and sacrifices, then the philosophers came, and instead of snatching away the symbols from the hands of the ignorant, instead of taking the negative position, which we unfortunately find so general in modern reforms, they gave them something to take their place. "Here is the symbol of fire," they said. "Very good! But here is another symbol, the earth. What a grand, great symbol! Here is this little temple, but the whole universe is a temple; a man can worship anywhere. There are the peculiar figures that men draw on the earth, and there are the altars, but here is the greatest of altars, the living, conscious human body, and to worship at this altar is far higher than the worship of any dead symbols."
We now come to a peculiar doctrine. I do not understand much of it myself. If you can make something out of it, I will read it to you. When a man dies, who has by meditation purified himself and got knowledge, he first goes to light, then from light to day, from day to the light half of the moon, from that to the six months when the sun goes to the north, from that to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning, and when he comes to the sphere of lightning, he meets a person who is not human, and that person leads him to (the conditioned) Brahman. This is the way of the gods. When sages and wise persons die, they go that way and they do not return. What is meant by this month and year, and all these things, no one understands clearly. Each one gives his own meaning, and some say it is all nonsense. What is meant by going to the world of the moon and of the sun, and this person who comes to help the soul after it has reached the sphere of lightning, no one knows. There is an idea among the Hindus that the moon is a place where life exists, and we shall see how life has come from there. Those that have not attained to knowledge, but have done good work in this life, first go, when they die, through smoke, then to night, then to the dark fifteen days, then to the six months when the sun goes to the south, and from that they go to the region of their forefathers, then to ether, then to the region of the moon, and there become the food of the gods, and later, are born as gods and live there so long as their good works will permit. And when the effect of the good work has been finished, they come back to earth by the same route. They first become ether, and then air, and then smoke, and then mist, then cloud, and then fall upon the earth as raindrops; then they get into food, which is eaten up by human beings, and finally become their children. Those whose works have been very good take birth in good families, and those whose works have been bad take bad births, even in animal bodies. Animals are continually coming to and going from this earth. That is why the earth is neither full nor empty.
Several ideas we can get also from this, and later on, perhaps, we shall be able to understand it better, and we can speculate a little upon what it means. The last part which deals with how those who have been in heaven return, is clearer, perhaps, than the first part; but the whole idea seems to be this that there is no permanent heaven without realising God. Now some people who have not realised God, but have done good work in this world, with the view of enjoying the results, go, when they die, through this and that place, until they reach heaven, and there they are born in the same way as we are here, as children of the gods, and they live there as long as their good works will permit. Out of this comes one basic idea of the Vedanta that everything which has name and form is transient. This earth is transient, because it has name and form, and so the heavens must be transient, because there also name and form remain. A heaven which is eternal will be contradictory in terms, because everything that has name and form must begin in time, exist in time, and end in time. These are settled doctrines of the Vedanta, and as such the heavens are given up.
We have seen in the Samhitâ that the idea of heaven was that it was eternal, much the same as is prevalent among Mohammedans and Christians. The Mohammedans concretise it a little more. They say it is a place where there are gardens, beneath which rivers run. In the desert of Arabia water is very desirable, so the Mohammedan always conceives of his heaven as containing much water. I was born in a country where there are six months of rain every year. I should think of heaven, I suppose, as a dry place, and so also would the English people. These heavens in the Samhita are eternal, and the departed have beautiful bodies and live with their forefathers, and are happy ever afterwards. There they meet with their parents, children, and other relatives, and lead very much the same sort of life as here, only much happier. All the difficulties and obstructions to happiness in this life have vanished, and only its good parts and enjoyments remain. But however comfortable mankind may consider this state of things, truth is one thing and comfort is another. There are cases where truth is not comfortable until we reach its climax. Human nature is very conservative It does something, and having once done that, finds it hard to get out of it. The mind will not receive new thoughts, because they bring discomfort.
In the Upanishads, we see a tremendous departure made. It is declared that these heavens in which men live with the ancestors after death cannot be permanent. Seeing that everything which has name and form must die. If there are heavens with forms, these heavens must vanish in course of time; they may last millions of years, but there must come a time when they will have to go. With this idea came another that these souls must come back to earth, and that heavens are places where they enjoy the results of their good works, and after these effects are finished they come back into this earth life again. One thing is clear from this that mankind had a perception of the philosophy of causation even at the early time. Later on we shall see how our philosophers bring that out in the language of philosophy and logic, but here it is almost in the language of children. One thing you may remark in reading these books that it is all internal perception. If you ask me if this can be practical, my answer is, it has been practical first, and philosophical next. You can see that first these things have been perceived and realised and then written. This world spoke to the early thinkers. Birds spoke to them, animals spoke to them, the sun and the moon spoke to them; and little by little they realised things, and got into the heart of nature. Not by cogitation not by the force of logic, not by picking the brains of others and making a big book, as is the fashion in modern times, not even as I do, by taking up one of their writings and making a long lecture, but by patient investigation and discovery they found out the truth. Its essential method was practice, and so it must be always. Religion is ever a practical science, and there never was nor will be any theological religion. It is practice first, and knowledge afterwards. The idea that souls come back is already there. Those persons who do good work with the idea of a result, get it, but the result is not permanent. There we get the idea of causation very beautifully put forward, that the effect is only commensurate with the cause. As the cause is, so the effect will be. The cause being finite, the effect must be finite. If the cause is eternal the effect can be eternal, but all these causes, doing good work, and all other things, are only finite causes, and as such cannot produce infinite result.
We now come to the other side of the question. As there cannot be an eternal heaven, on the same grounds, there cannot be an eternal hell. Suppose I am a very wicked man, doing evil every minute of my life. Still, my whole life here, compared with my eternal life, is nothing. If there be an eternal punishment, it will mean that there is an infinite effect produced by a finite cause, which cannot be. If I do good all my life, I cannot have an infinite heaven; it would be making the same mistake. But there is a third course which applies to those who have known the Truth, to those who have realised It. This is the only way to get beyond this veil of Mâyâ — to realise what Truth is; and the Upanishads indicate what is meant by realising the Truth.
It means recognising neither good nor bad, but knowing all as coming from the Self; Self is in everything. It means denying the universe; shutting your eyes to it; seeing the Lord in hell as well as in heaven; seeing the Lord in death as well as in life. This is the line of thought in the passage I have read to you; the earth is a symbol of the Lord, the sky is the Lord, the place we fill is the Lord, everything is Brahman. And this is to be seen, realised, not simply talked or thought about. We can see as its logical consequence that when the soul has realised that everything is full of the Lord, of Brahman, it will not care whether it goes to heaven, or hell, or anywhere else; whether it be born again on this earth or in heaven. These things have ceased to have any meaning to that soul, because every place is the same, every place is the temple of the Lord, every place has become holy and the presence of the Lord is all that it sees in heaven, or hell, or anywhere else. Neither good nor bad, neither life nor death — only the one infinite Brahman exists.
According to the Vedanta, when a man has arrived at that perception, he has become free, and he is the only man who is fit to live in this world. Others are not. The man who sees evil, how can he live in this world? His life is a mass of misery. The man who sees dangers, his life is a misery; the man who sees death, his life is a misery. That man alone can live in this world, he alone can say, "I enjoy this life, and I am happy in this life". Who has seen the Truth, and the Truth in everything. By the by, I may tell you that the idea of hell does not occur in the Vedas anywhere. It comes with the Purânas much later. The worst punishment according to the Vedas is coming back to earth, having another chance in this world. From the very first we see the idea is taking the impersonal turn. The ideas of punishment and reward are very material, and they are only consonant with the idea of a human God, who loves one and hates another, just as we do. Punishment and reward are only admissible with the existence of such a God. They had such a God in the Samhita, and there we find the idea of fear entering, but as soon as we come to the Upanishads, the idea of fear vanishes, and the impersonal idea takes its place. It is naturally the hardest thing for man to understand, this impersonal idea, for he is always clinging on to the person. Even people who are thought to be great thinkers get disgusted at the idea of the Impersonal God. But to me it seems so absurd to think of God as an embodied man. Which is the higher idea, a living God, or a dead God? A God whom nobody sees, nobody knows, or a God Known?
The Impersonal God is a living God, a principle. The difference between personal and impersonal is this, that the personal is only a man, and the impersonal idea is that He is the angel, the man, the animal, and yet something more which we cannot see, because impersonality includes all personalities, is the sum total of everything in the universe, and infinitely more besides. "As the one fire coming into the world is manifesting itself in so many forms, and yet is infinitely more besides," so is the Impersonal.
We want to worship a living God. I have seen nothing but God all my life, nor have you. To see this chair you first see God, and then the chair in and through Him He is everywhere saying, "I am". The moment you feel "I am", you are conscious of Existence. Where shall we go to find God if we cannot see Him in our own hearts and in every living being? "Thou art the man, Thou art the woman, Thou art the girl, and Thou art the boy. Thou art the old man tottering with a stick. Thou art the young man walking in the pride of his strength." Thou art all that exists, a wonderful living God who is the only fact in the universe. This seems to many to be a terrible contradiction to the traditional God who lives behind a veil somewhere and whom nobody ever sees. The priests only give us an assurance that if we follow them, listen to their admonitions, and walk in the way they mark out for us — then when we die, they will give us a passport to enable us to see the face of God! What are all these heaven ideas but simply modifications of this nonsensical priestcraft?
Of course the impersonal idea is very destructive, it takes away all trade from the priests, churches, and temples. In India there is a famine now, but there are temples in each one of which there are jewels worth a king's ransom! If the priests taught this Impersonal idea to the people, their occupation would be gone. Yet we have to teach it unselfishly, without priestcraft. You are God and so am I; who obeys whom? Who worships whom? You are the highest temple of God; I would rather worship you than any temple, image, or Bible. Why are some people so contradictory in their thought? They are like fish slipping through our fingers. They say they are hard-headed practical men. Very good. But what is more practical than worshipping here, worshipping you? I see you, feel you, and I know you are God. The Mohammedan says, there is no God but Allah. The Vedanta says, there is nothing that is not God. It may frighten many of you, but you will understand it by degrees. The living God is within you, and yet you are building churches and temples and believing all sorts of imaginary nonsense. The only God to worship is the human soul in the human body. Of course all animals are temples too, but man is the highest, the Taj Mahal of temples. If I cannot worship in that, no other temple will be of any advantage. The moment I have realised God sitting in the temple of every human body, the moment I stand in reverence before every human being and see God in him — that moment I am free from bondage, everything that binds vanishes, and I am free.
This is the most practical of all worship. It has nothing to do with theorising and speculation. Yet it frightens many. They say it is not right. They go on theorising about old ideals told them by their grandfathers, that a God somewhere in heaven had told some one that he was God. Since that time we have only theories. This is practicality according to them, and our ideas are impractical! No doubt, the Vedanta says that each one must have his own path, but the path is not the goal. The worship of a God in heaven and all these things are not bad, but they are only steps towards the Truth and not the Truth itself. They are good and beautiful, and some wonderful ideas are there, but the Vedanta says at every point, "My friend, Him whom you are worshipping as unknown, I worship as thee. He whom you are worshipping as unknown and are seeking for, throughout the universe, has been with you all the time. You are living through Him, and He is the Eternal Witness of the universe" "He whom all the Vedas worship, nay, more, He who is always present in the eternal 'I'. He existing, the whole universe exists. He is the light and life of the universe. If the 'I' were not in you, you would not see the sun, everything would be a dark mass. He shining, you see the world."
One question is generally asked, and it is this that this may lead to a tremendous amount of difficulty. Everyone of us will think, "I am God, and whatever I do or think must be good, for God can do no evil." In the first place, even taking this danger of misinterpretation for granted, can it be proved that on the other side the same danger does not exist? They have been worshipping a God in heaven separate from them, and of whom they are much afraid. They have been born shaking with fear, and all their life they will go on shaking. Has the world been made much better by this? Those who have understood and worshipped a Personal God, and those who have understood and worshipped an Impersonal God, on which side have been the great workers of the world — gigantic workers, gigantic moral powers? Certainly on the Impersonal. How can you expect morality to be developed through fear? It can never be. "Where one sees another, where one hears another, that is Maya. When one does not see another, when one does not hear another, when everything has become the Atman, who sees whom, who perceives whom?" It is all He, and all I, at the same time. The soul has become pure. Then, and then alone we understand what love is. Love cannot come through fear, its basis is freedom. When we really begin to love the world, then we understand what is meant by brotherhood or mankind, and not before.
So, it is not right to say that the Impersonal idea will lead to a tremendous amount of evil in the world, as if the other doctrine never lent itself to works of evil, as if it did not lead to sectarianism deluging the world with blood and causing men to tear each other to pieces. "My God is the greatest God, let us decide it by a free fight." That is the outcome of dualism all over the world. Come out into the broad open light of day, come out from the little narrow paths, for how can the infinite soul rest content to live and die in small ruts? Come out into the universe of Light. Everything in the universe is yours, stretch out your arms and embrace it with love. If you ever felt you wanted to do that, you have felt God.
You remember that passage in the sermon of Buddha, how he sent a thought of love towards the south, the north, the east, and the west, above and below, until the whole universe was filled with this lose, so grand, great, and infinite. When you have that feeling, you have true personality. The whole universe is one person; let go the little things. Give up the small for the Infinite, give up small enjoyments for infinite bliss. It is all yours, for the Impersonal includes the Personal. So God is Personal and Impersonal at the same time. And Man, the Infinite, Impersonal Man, is manifesting Himself as person. We the infinite have limited ourselves, as it were, into small parts. The Vedanta says that Infinity is our true nature; it will never vanish, it will abide for ever. But we are limiting ourselves by our Karma, which like a chain round our necks has dragged us into this limitation. Break that chain and be free. Trample law under your feet. There is no law in human nature, there is no destiny, no fate. How can there be law in infinity? Freedom is its watchword. Freedom is its nature, its birthright. Be free, and then have any number of personalities you like. Then we will play like the actor who comes upon the stage and plays the part of a beggar. Contrast him with the actual beggar walking in the streets. The scene is, perhaps, the same in both cases, the words are, perhaps, the same, but yet what difference! The one enjoys his beggary while the other is suffering misery from it. And what makes this difference? The one is free and the other is bound. The actor knows his beggary is not true, but that he has assumed it for play, while the real beggar thinks that it is his too familiar state and that he has to bear it whether he wills it or not. This is the law. So long as we have no knowledge of our real nature, we are beggars, jostled about by every force in nature; and made slaves of by everything in nature; we cry all over the world for help, but help never comes to us; we cry to imaginary beings, and yet it never comes. But still we hope help will come, and thus in weeping, wailing, and hoping, one life is passed, and the same play goes on and on.
Be free; hope for nothing from anyone. I am sure if you look back upon your lives you will find that you were always vainly trying to get help from others which never came. All the help that has come was from within yourselves. You only had the fruits of what you yourselves worked for, and yet you were strangely hoping all the time for help. A rich man's parlour is always full; but if you notice, you do not find the same people there. The visitors are always hoping that they will get something from those wealthy men, but they never do. So are our lives spent in hoping, hoping, hoping, which never comes to an end. Give up hope, says the Vedanta. Why should you hope? You have everything, nay, you are everything. What are you hoping for? If a king goes mad, and runs about trying to find the king of his country, he will never find him, because he is the king himself. He may go through every village and city in his own country, seeking in every house, weeping and wailing, but he will never find him, because he is the king himself. It is better that we know we are God and give up this fool's search after Him; and knowing that we are God we become happy and contented. Give up all these mad pursuits, and then play your part in the universe, as an actor on the stage.
The whole vision is changed, and instead of an eternal prison this world has become a playground; instead of a land of competition it is a land of bliss, where there is perpetual spring, flowers bloom and butterflies flit about. This very world becomes heaven, which formerly was hell. To the eyes of the bound it is a tremendous place of torment, but to the eyes of the free it is quite otherwise. This one life is the universal life, heavens and all those places are here. All the gods are here, the prototypes of man. The gods did not create man after their type, but man created gods. And here are the prototypes, here is Indra, here is Varuna, and all the gods of the universe. We have been projecting our little doubles, and we are the originals of these gods, we are the real, the only gods to be worshipped. This is the view of the Vedanta, and this its practicality. When we have become free, we need not go mad and throw up society and rush off to die in the forest or the cave; we shall remain where we were, only we shall understand the whole thing. The same phenomena will remain, but with a new meaning. We do not know the world yet; it is only through freedom that we see what it is, and understand its nature. We shall see then that this so-called law, or fate, or destiny occupied only an infinitesimal part of our nature. It was only one side, but on the other side there was freedom all the time. We did not know this, and that is why we have been trying to save ourselves from evil by hiding our faces in the ground, like the hunted hare. Through delusion we have been trying to forget our nature, and yet we could not; it was always calling upon us, and all our search after God or gods, or external freedom, was a search after our real nature. We mistook the voice. We thought it was from the fire, or from a god or the sun, or moon, or stars, but at last we have found that it was from within ourselves. Within ourselves is this eternal voice speaking of eternal freedom; its music is eternally going on. Part of this music of the Soul has become the earth, the law, this universe, but it was always ours and always will be. In one word, the ideal of Vedanta is to know man as he really is, and this is its message, that if you cannot worship your brother man, the manifested God, how can you worship a God who is unmanifested?
Do you not remember what the Bible says, "If you cannot love your brother whom you have seen, how can you love God whom you have not seen?" If you cannot see God in the human face, how can you see him in the clouds, or in images made of dull, dead matter, or in mere fictitious stories of our brain? I shall call you religious from the day you begin to see God in men and women, and then you will understand what is meant by turning the left cheek to the man who strikes you on the right. When you see man as God, everything, even the tiger, will be welcome. Whatever comes to you is but the Lord, the Eternal, the Blessed One, appearing to us in various forms, as our father, and mother, and friend, and child — they are our own soul playing with us.
As our human relationships can thus be made divine, so our relationship with God may take any of these forms and we can look upon Him as our father, or mother, or friend, or beloved. Calling God Mother is a higher ideal than calling Him Father; and to call Him Friend is still higher; but the highest is to regard Him as the Beloved. The highest point of all is to see no difference between lover and beloved. You may remember, perhaps, the old Persian story, of how a lover came and knocked at the door of the beloved and was asked, "Who are you?" He answered, "It is I", and there was no response. A second time he came, and exclaimed, "I am here", but the door was not opened. The third time he came, and the voice asked from inside, "Who is there?" He replied, "I am thyself, my beloved", and the door opened. So is the relation between God and ourselves. He is in everything, He is everything. Every man and woman is the palpable, blissful, living God. Who says God is unknown? Who says He is to be searched after? We have found God eternally. We have been living in Him eternally; everywhere He is eternally known, eternally worshipped.
Then comes another idea, that other forms of worship are not errors. This is one of the great points to be remembered, that those who worship God through ceremonials and forms, however crude we may think them to be, are not in error. It is the journey from truth to truth, from lower truth to higher truth. Darkness is less light; evil is less good; impurity is less purity. It must always be borne in mind that we should see others with eyes of love, with sympathy, knowing that they are going along the same path that we have trodden. If you are free, you must know that all will be so sooner or later, and if you are free, how can you see the impermanent? If you are really pure, how do you see the impure? For what is within, is without. We cannot see impurity without having it inside ourselves. This is one of the practical sides of Vedanta, and I hope that we shall all try to carry it into our lives. Our whole life here is to carry this into practice, but the one great point we gain is that we shall work with satisfaction and contentment, instead of with discontent and dissatisfaction, for we know that Truth is within us, we have It as our birthright, and we have only to manifest It, and make It tangible.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。