数论与吠檀多
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中文
1→数论哲学与吠檀多[Vedanta] 2→ 3→我将向你们概述数论[Sankhya]哲学，通过它我们一直在探讨。我们在这次讲座中，想要找出 4→它的缺陷所在，以及吠檀多在哪里介入并补充它。你们须记住，依数论 5→哲学，自然是所有这些显现的起因，我们称之为 6→思想、智识、理性、爱、恨、触、味与物质。 7→一切皆源于自然。这自然由三种元素构成， 8→称为萨埵[Sattva]、拉伽斯[Rajas]与答摩[Tamas]。这些并非性质，而是元素， 9→整个宇宙由之演化的材料。在一个宇宙周期的开始，它们保持平衡；当创造来临时，它们开始 10→组合再组合，并显现为宇宙。第一个显现 11→便是数论所称的"大"[Mahat]或"智"，由此生出 12→意识。依数论，这是一种元素（原理）。由 13→意识演化出末那识[Manas]即心灵、感官的根器，以及 14→"唯"[Tanmātras]（声、触等精微粒子）。所有精微微粒皆 15→从意识演化而来，由这些精微微粒生出我们称为物质的粗大 16→元素。"唯"无法感知；但当 17→它们变成粗大微粒，我们便能感觉并感知到它们。 18→ 19→心（Chitta）以智能、意识与心灵三重功能运作， 20→并制造出称为普拉纳[Prana]的力量。你须立刻 21→去除普拉纳是呼吸的观念。呼吸是普拉纳的一种效应。 22→普拉纳是指支配并驱动整个身体的神经力量， 23→它也显现为思想。普拉纳最为直接和明显的 24→显现是呼吸运动。普拉纳作用于气，而非气作用于它。控制呼吸运动便是调息[Prânâyâma]。调息的 25→修习是为了掌握这一运动；其目的并非仅仅控制 26→呼吸或使肺部强健。那是德尔萨特体操，而非调息。 27→这些普拉纳是操纵整个身体的生命力，而 28→它们依次被身体中其他器官所操控，这些器官 29→被称为心灵或内在器官。至此尚好。心理学非常清晰 30→且极为精确；然而这是世界上最古老的理性思想！ 31→凡有任何哲学或理性思想之处，皆多少归功于迦毗罗。毕达哥拉斯在印度学得， 32→并在希腊传授。 33→其后柏拉图略有领会；再其后诺斯替派将 34→此思想传至亚历山大，由此传入欧洲。故凡有 35→任何心理学或哲学的尝试，其伟大先父便是 36→这个人，迦毗罗。至此，我们看到他的心理学是精妙的；但 37→我们将不得不在某些方面与他分歧，当我们继续推进。我们发现，迦毗罗所基于的 38→根本原理便是演化。他使一事物从另一事物 39→演化而出，因为他对因果的定义是 40→"以另一形态再现的因"，并且整个宇宙，就我们 41→所见而言，是渐进的且在演化的。我们见到黏土；以另一形态，我们 42→称它为罐子。黏土是因，罐子是果。超越 43→此，我们不可能有任何因果的概念。故整个宇宙 44→从一种材料——原质[Prakriti]或自然——演化而出。因此， 45→宇宙不可能在本质上与其起因有根本不同。依 46→迦毗罗，从未分化的自然到思想或智识，其中 47→没有一个是他所称的"享受者"或"启蒙者"。正如一块 48→黏土，一块心灵也是如此。心灵本身没有光；但我们看到它 49→在推理。因此，其背后必有某人，其光芒渗透过"大"与意识，以及随后的变化， 50→这便是迦毗罗所称的原人[Purusha]，即吠檀多的真我[Atman]。 51→依迦毗罗，原人是一个简单的实体，而非复合的；他 52→是非物质的，唯一非物质的，而所有这些种种 53→显现皆是物质的。我看见一块黑板。首先，外部 54→器官将那感受传递至神经中枢，依迦毗罗传至根器[Indriya]； 55→从中枢传至心灵，留下一个印象； 56→心灵将它呈现给觉知[Buddhi]，但觉知不能行动； 57→行动来自于其背后原人的驱动，可以这样说。这些， 58→可以说，皆是他的仆从，将感受带到他那里，而他， 59→可以说，给出命令，作出反应，是享受者，是感知者，是真正的那一个， 60→是其宝座上的君王，是人之真我，他是非物质的。因为他 61→是非物质的，必然推论他必是无限的，他不可能有 62→任何限制。每一个原人皆是无所不在的；我们每一个 63→人皆是无所不在的，但我们只能通过细身[Linga Sharira]，即 64→精微之身来行动。心灵、自我意识、诸根与 65→生命力构成了精微之身或精微鞘，即基督教哲学中 66→所称人的灵性之身。正是这一身体获得解脱，或 67→受惩罚，或进入天国，转世再生，因为我们从 68→一开始便看到，原人或灵魂的去来 69→皆是不可能的。运动意味着去与来，而从一处 70→去往另一处者不可能是无所不在的。至此，从迦毗罗的 71→心理学可以看出，灵魂是无限的，而灵魂是唯一 72→不由自然构成的事物。只有他在自然之外，但他显然已 73→被自然所束缚了。自然围绕着他，他已 74→将自身与之认同。他认为"我是细身"， 75→"我是粗大物质，是粗大之身"，因此他享受快乐与 76→痛苦，但它们并不真正属于他，而属于细身 77→或精微之身。 78→ 79→冥想状态被瑜伽[Yoga]士始终称为最高状态，在其中 80→既非被动也非主动；在此状态中，你最接近于 81→原人。灵魂既无快乐也无痛苦；它是 82→一切的见证者，一切行为的永恒见证者，但它不从任何 83→行为中取得果实。正如太阳是每只眼睛的视力之因， 84→但太阳本身不受眼睛任何缺陷的影响；或当一块水晶面前放着红色或蓝色 85→的花，水晶看起来是红色或蓝色的，然而它 86→二者皆非；同样，灵魂既非被动也非主动，它超越二者。 87→表达灵魂这一状态最近似的方式，是冥想。 88→这便是数论哲学。 89→ 90→其次，数论认为，自然的显现是为了灵魂；所有 91→组合皆是为了某第三者。你们所称的自然，这些持续变化 92→是为了灵魂的享受而进行的， 93→为了它的解脱[Moksha]，使它能从最低处到最高处获得所有这些经验。当它获得了这些经验，灵魂发现它从未在自然中， 94→它是完全独立的，它是不可毁灭的，它不能 95→去与来；进入天国与再度投生皆是在自然中，而非在 96→灵魂中。由此灵魂得到自由。整个自然是为了灵魂的 97→享受与经验而运作的。它在获取这些经验，以 98→达到目标，而那目标便是自由。但依数论哲学，灵魂有许多个。 99→有无穷多个灵魂。迦毗罗的另一个结论是，没有神作为 100→宇宙的创造者。自然完全足以解释一切。 101→不需要神，数论如是说。 102→ 103→ 104→ 105→ 106→ 107→ 108→吠檀多认为，灵魂在其本性上是绝对的存在、绝对的 109→知识、绝对的喜乐。但这些并非灵魂的属性： 110→它们是一体的，而非三个，是灵魂的本质；吠檀多与 111→数论一样认为，智能属于自然，因为它 112→经由自然而来。吠檀多也证明，所谓 113→智能是复合的。例如，让我们审察我们的感知。我 114→看见一块黑板。知识是如何来的？德国哲学家所称黑板的 115→"物自体"是未知的，我永远无法知晓 116→它。我们称之为x。黑板x作用于我的心灵，而心灵 117→作出反应。心灵如同一个湖。向湖中投石，一道反应的 118→波浪朝石头涌来；这道波浪并不像那块石头，它 119→是一道波浪。黑板x就像那块石头，触击心灵，心灵 120→向它激起一道波浪，这道波浪便是我们所称的 121→黑板。我看见你。你作为真实的存在是未知且不可知的。你是x 122→，你作用于我的心灵，心灵向冲击来临的方向激起一道波浪， 123→那道波浪便是我所称的某某先生或某某女士。 124→感知中有两种要素，一个来自外部，另一个来自内部， 125→这两者的组合——x加心灵——便是我们的 126→外部宇宙。一切知识皆是反应。在鲸鱼的例子中， 127→通过计算可以测定，在其尾部被击打多长时间后， 128→心灵作出反应，鲸鱼感到疼痛。内在 129→感知亦是如此。在我内部的真实真我也是未知且不可知的。我们称之为 130→y。当我以某某名义知晓自身，这便是y加心灵。那y 131→向心灵击出一击。故我们的整个世界是x加心灵（外部），以及y 132→加心灵（内部），x与y分别代表外部与 133→内部世界背后的物自体。 134→ 135→ 136→依吠檀多，意识的三个基本要素是：我存在、我认知， 137→我蒙福。我无所欲求、我安宁、我平静、任何事物都无法扰动我的观念，从时到时而来， 138→是我们存在的核心事实，是我们生命的基本原理；当 139→它变得有限，成为复合，它便显现为 140→现象的存在、现象的知识与爱。每个人都存在， 141→每个人皆必认知，每个人皆为爱而痴迷。他无法不去爱。 142→贯穿一切存在，从最低到最高，一切皆必爱。那y， 143→那内部的物自体，与心灵组合，制造出 144→存在、知识与爱，被吠檀多学者称为绝对的存在、 145→绝对的知识、绝对的喜乐。那真实的存在 146→是无限的、纯粹的、未混合的、未组合的，不知变化，是自由的灵魂；当它 147→与心灵混合、混杂，可以这样说，它便成为我们所称的 148→个体存在。它是植物生命、动物生命、人类生命，正如 149→宇宙空间被房间、罐子等所截取。那真实的 150→知识并非我们所知道的，既非直觉，也非理性，也非本能。当 151→它退化并混乱，我们称之为直觉；当它更加退化， 152→我们称之为理性；当它进一步退化，我们称之为本能。那知识本身 153→是毗吉纳那[Vijnāna]，既非直觉、理性 154→也非本能。其最近似的表达是全知。对它而言没有 155→限制，其中没有组合。那喜乐，当它被遮蔽，我们 156→称之为爱，对粗大身体或精微身体或对观念的吸引。这 157→只是那福乐的扭曲显现。绝对的存在、 158→绝对的知识与绝对的喜乐并非灵魂的属性， 159→而是本质；它们与灵魂之间并无区别。而且 160→三者是一；我们以三种不同面向来看待同一事物。它们皆 161→超越一切相对知识。真我的那永恒知识 162→渗透过人的大脑，成为他的直觉、理性等。它的显现依其所 163→透过的媒介而有所不同。作为灵魂，人与最低等的动物 164→之间并无区别，只是后者的大脑不那么发达，通过它的显现 165→我们称之为本能，是非常迟钝的。在人中，大脑精细得多， 166→故显现更为清晰，而在最高的人中，它 167→变得完全清晰。存在亦然；我们所知的存在，那有限的 168→存在领域，不过是那真实存在的映照，那真实存在 169→是灵魂的本性。喜乐亦然；我们所称的爱或吸引 170→不过是真我永恒福乐的折射。伴随着显现而来的是限制，但那未显现的， 171→灵魂的本质，是无限的；那福乐是无限的。但 172→在爱中有限制。我今天爱你，明天恨你。我的爱 173→一天增长，另一天减退，因为它只是一种 174→显现。 175→ 176→ 177→ 178→ 179→我们与迦毗罗争论的第一点是他关于神的观念。正如原质的变化序列， 180→从个体智识开始，以个体之身结束，在其背后 181→需要一个原人，作为治理者与主宰，同样，在宇宙中，宇宙之智、宇宙之自我感、 182→宇宙之心灵，所有宇宙精微与粗大物质，必须有 183→一个治理者与主宰。若背后没有宇宙原人作为治理者与主宰， 184→宇宙序列将如何完整？若你否认宇宙序列背后有宇宙原人， 185→我们便否认你的个体序列背后有原人。若在 186→层层演化的个体显现序列之后，确有 187→一个超越它们一切之存在，即不由物质构成的原人，那么 188→完全相同的逻辑将适用于宇宙显现的情形。这个超越原质宇宙变化之外的宇宙真我 189→便是所谓的伊湿伐罗[Ishwara]，至高主宰，神。 190→ 191→ 192→ 193→ 194→现在来了更重要的分歧点。原人能否超过一个？我们已看到， 195→原人是无所不在的且是无限的。那无所不在的、无限的，不可能是二。 196→若有两个无限A与 197→B，无限A将限制无限B，因为无限B 198→不是无限A，而无限A也不是无限B。 199→同一性中的差异意味着排斥，排斥意味着限制。因此，A与 200→B相互限制，便不再是无限的。故只能有一个 201→无限，即唯一的原人。
1→现在我们来证明x与y是同一的。我们已说明，所谓 2→外部世界是x加心灵，内部世界是y加 3→心灵；x与y皆是未知且不可知的量。一切差异皆 4→源于时间、空间与因果。这些是 5→心灵的构成要素。没有它们，任何心智活动皆不可能。 6→你永远无法不借时间而思考，无法不借空间而想象任何事物， 7→也无法不借因果而拥有任何事物。这些是心灵的形式。 8→去除它们，心灵本身便不复存在。因此，一切差异皆源于 9→心灵。依吠檀多[Vedanta]，正是心灵及其形式，表面上限制了x 10→与y，使它们显现为外部与内部的世界。但x 11→与y皆超越心灵，故无差异，因而是一体的。 12→我们不能将任何属性归于它们，因为属性皆生于 13→心灵。无属性者必为一体；x无属性，它只是 14→承受心灵的属性；y亦然；因此x与y是一体的。 15→整个宇宙是一体的。宇宙中只有一个真我[Atman]，唯一的一个 16→存在，而这唯一的存在，当它穿越时间、 17→空间与因果之形式，便被冠以不同名称：觉知、精微物质、 18→粗大物质，以及一切心灵与物质的形式。宇宙中的一切皆是那唯一者， 19→以种种形式显现。当其中一小部分如此进入 20→时间、空间与因果之网络，便取得形态；去除 21→这网络，它便归于一体。因此，在不二论哲学中， 22→整个宇宙在真我中合而为一，这真我被称为梵[Brahman]。这同一真我 23→当它显现于宇宙之后，被称为神。同一真我当它 24→显现于这个小宇宙——身体——之后，便是灵魂。因此， 25→这个灵魂便是人之中的真我。只有一个原人[Purusha]，即吠檀多 26→的梵；神与人，加以分析，在梵中归为一体。宇宙便是 27→你自身，那完整无缺的你；你遍在于宇宙之中。"借你所有的 28→双手劳作，借你所有的口进食，借你所有的 29→鼻孔呼吸，借你所有的 30→心灵思考。"整个宇宙是你；宇宙是你的身体；你既是有形的宇宙，也是无形的宇宙。 31→你是宇宙的灵魂，也是它的身体。你是神，你是天使，你是人，你是 32→动物，你是植物，你是矿物，你是一切；一切之 33→显现皆是你。凡存在之物皆是你。你是无限的。 34→无限不可分割，它不可能有部分，因为每个部分都将是无限的， 35→则部分等同于整体，此乃谬论。因此，你是某某先生的观念 36→永远不可能是真实的；那不过是一场白日梦。认识这一点，得到自由。这便是不二论 37→的结论。"我既非身体，也非诸根，我亦非心灵； 38→我是绝对的存在、绝对的知识、绝对的喜乐； 39→我即是彼。"这才是真知；一切理性、智识及其他一切皆是无明。我 40→哪里需要知识？因为我本是知识！我哪里需要生命， 41→因为我本是生命！我确知我活着，因为我是生命，是那唯一的存在，除了经由我、在我之中、作为我，什么都不 42→存在。我借诸元素显现，但我是自由的那一个。 43→谁在寻求自由？没有人。若你认为 44→自己受缚，你便保持受缚；你自己制造了自己的束缚。若你知道 45→自己是自由的，你此刻便已自由。这便是知识，自由之知识。 46→自由是整个自然的目标。 47→
English
SANKHYA AND VEDANTA
I shall give you a résumé of the Sânkhya philosophy, through which we have been going. We, in this lecture, want to find where its defects are, and where Vedanta comes in and supplements it. You must remember that according to Sankhya philosophy, nature is the cause of all these manifestations which we call thought, intellect, reason, love, hatred, touch, taste, and matter. Everything is from nature. This nature consists of three sorts of elements, called Sattva, Rajas, and Tamas. These are not qualities, but elements, the materials out of which the whole universe is evolved. In the beginning of a cycle these remain in equilibrium; and when creation comes, they begin to combine and recombine and manifest as the universe. The first manifestation is what the Sankhya calls the Mahat or Intelligence, and out of that comes consciousness. According to Sankhya, this is an element (Tattva). And out of consciousness are evolved Manas or mind, the organs of the senses, and the Tanmâtras (particles of sound, touch, etc.). All the fine particles are evolved from consciousness, and out of these fine particles come the gross elements which we call matter. The Tanmatras cannot be perceived; but when they become gross particles, we can feel and sense them.
The Chitta, in its threefold function of intelligence, consciousness, and mind, works and manufactures the forces called Prâna. You must at once get rid of the idea that Prana is breath. Breath is one effect of Prana. By Prana are meant the nervous forces governing and moving the whole body, which also manifest themselves as thought. The foremost and most obvious manifestation of Prana is the breathing motion. Prana acts upon air, and not air upon it. Controlling the breathing motion is prânâyâma. Pranayama is practised to get mastery over this motion; the end is not merely to control the breath or to make the lungs strong. That is Delsarte, not Pranayama. These Pranas are the vital forces which manipulate the whole body, while they in their turn are manipulated by other organs in the body, which are called mind or internal organs. So far so good. The psychology is very clear and most precise; and yet it is the oldest rational thought in the world! Wherever there is any philosophy or rational thought, it owes something or other to Kapila. Pythagoras learnt it in India, and taught it in Greece. Later on Plato got an inkling of it; and still later the Gnostics carried the thought to Alexandria, and from there it came to Europe. So wherever there is any attempt at psychology or philosophy, the great father of it is this man, Kapila. So far we see that his psychology is wonderful; but we shall have to differ with him on some points, as we go on. We find that the basic principle on which Kapila works, is evolution. He makes one thing evolve out of another, because his very definition of causation is "the cause reproduced in another form," and because the whole universe, so far as we see it, is progressive and evolving. We see clay; in another form, we call it a pitcher. Clay was the cause and the pitcher the effect. Beyond this we cannot have any idea of causation. Thus this whole universe is evolved out of a material, out of Prakriti or nature. Therefore, the universe cannot be essentially different from its cause. According to Kapila, from undifferentiated nature to thought or intellect, not one of them is what he calls the "Enjoyer" or "Enlightener". Just as is a lump of clay, so is a lump of mind. By itself the mind has no light; but ate see it reasons. Therefore there must be some one behind it, whose light is percolating through Mahat and consciousness, and subsequent modifications, and this is what Kapila calls the Purusha, the Self of the Vedantin. According to Kapila, the Purusha is a simple entity, not a compound; he is immaterial, the only one who is immaterial, and all these various manifestations are material. I see a black-board. First, the external instruments will bring that sensation to the nerve-centre, to the Indriya according to Kapila; from the centre it will go to the mind and make an impression; the mind will present it to the Buddhi, but Buddhi cannot act; the action comes, as it were, from the Purusha behind. These, so to speak, are all his servants, bringing the sensations to him, and he, as it were, gives the orders, reacts, is the enjoyer, the perceiver, the real One, the King on his throne, the Self of man, who is immaterial. Because he is immaterial, it necessarily follows that he must be infinite, he cannot have any limitation whatever. Each one of the Purushas is omnipresent; each one of us is omnipresent, but we can act only through the Linga Sharira, the fine body. The mind, the self-consciousness, the organs, and the vital forces compose the fine body or sheath, what in Christian philosophy is called the spiritual body of man. It is this body that gets salvation, or punishment, or heaven, that incarnates and reincarnates, because we see from the very beginning that the going and the coming of the Purusha or soul are impossible. Motion means going or coming, and what goes or comes from one place to another cannot be omnipresent. Thus far we see from Kapila's psychology that the soul is infinite, and that the soul is the only thing which is not composed of nature. He is the only one that is outside of nature, but he has got bound by nature, apparently. Nature is around him, and he has identified himself with it. He thinks, "I am the Linga Sharira", "I am the gross matter, the gross body", and as such he enjoys pleasure and pain, but they do not really belong to him, they belong to this Linga Sharira or the fine body.
The meditative state is called always the highest state by the Yogi, when it is neither a passive nor an active state; in it you approach nearest to the Purusha. The soul has neither pleasure nor pain; it is the witness of everything, the eternal witness of all work, but it takes no fruits from any work. As the sun is the cause of sight of every eye, but is not itself affected by any defects in the eye or as when a crystal has red or blue flowers placed before it, the crystal looks red or blue, and yet it is neither; so, the soul is neither passive nor active, it is beyond both. The nearest way of expressing this state of the soul is that it is meditation. This is Sankhya philosophy.
Next, Sankhya says, that the manifestation of nature is for the soul; all combinations are for some third person. The combinations which you call nature, these constant changes are going on for the enjoyment of the soul, for its liberation, that it may gain all this experience from the lowest to the highest. When it has gained it, the soul finds it was never in nature, that it was entirely separate, that it is indestructible, that it cannot go and come; that going to heaven and being born again were in nature, and not in the soul. Thus the soul becomes free. All nature is working for the enjoyment and experience of the soul. It is getting this experience in order to reach the goal, and that goal is freedom. But the souls are many according to the Sankhya philosophy. There is an infinite number of souls. The other conclusion of Kapila is that there is no God as the Creator of the universe. Nature is quite sufficient by itself to account for everything. God is not necessary, says the Sankhya.
The Vedanta says that the Soul is in its nature Existence absolute, Knowledge absolute, Bliss absolute. But these are not qualities of the Soul: they are one, not three, the essence of the Soul; and it agrees with the Sankhya in thinking that intelligence belongs to nature, inasmuch as it comes through nature. The Vedanta also shows that what is called intelligence is a compound. For instance, let us examine our perceptions. I see a black-board. How does the knowledge come? What the German philosophers call "the thing-in-itself" of the blackboard is unknown, I can never know it. Let us call it x. The black-board x acts on my mind, and the mind reacts. The mind is like a lake. Throw a stone in a lake and a reactionary wave comes towards the stone; this wave is not like the stone at all, it is a wave. The black-board x is like a stone which strikes the mind and the mind throws up a wave towards it, and this wave is what we call the black-board. I see you. You as reality are unknown and unknowable. You are x and you act upon my mind, and the mind throws a wave in the direction from which the impact comes, and that wave is what I call Mr. or Mrs. So-and-so. There are two elements in the perception, one coming from outside and the other from inside, and the combination of these two, x+ mind, is our external universe. All knowledge is by reaction. In the case of a whale it has been determined by calculation how long after its tail is struck, its mind reacts and the whale feels the pain. Similar is the case with internal perception. The real self within me is also unknown and unknowable. Let us call it y. When I know myself as so-and-so, it is y+ the mind. That y strikes a blow on the mind. So our whole world is x+ mind (external), and y + mind (internal), x and y standing for the thing-in-itself behind the external and the internal worlds respectively.
According to Vedanta, the three fundamental factors of consciousness are, I exist, I know, and I am blessed The idea that I have no want, that I am restful, peaceful, that nothing can disturb me, which comes from time to time, is the central fact of our being, the basic principle of our life; and when it becomes limited, and becomes a compound, it manifests itself as existence phenomenal, knowledge phenomenal, and love. Every man exists, and every man must know, and every man is mad for love. He cannot help loving. Through all existence, from the lowest to the highest, all must love. The y, the internal thing-in-itself, which, combining with mind, manufactures existence, knowledge, and love, is called by the Vedantists. Existence absolute, Knowledge absolute, Bliss absolute. That real existence is limitless, unmixed, uncombined, knows no change, is the free soul; when it gets mixed up, muddled up, as it were, with the mind, it becomes what we call individual existence. It is plant life, animal life, human life, just as universal space is cut off in a room, in a jar, and so on. And that real knowledge is not what we know, not intuition, nor reason, nor instinct. When that degenerates and is confused, we call it intuition; when it degenerates more, we call it reason; and when it degenerates still more, we call it instinct. That knowledge itself is Vijnâna, neither intuition, nor reason nor instinct. The nearest expression for it is all-knowingness. There is no limit to it, no combination in it. That bliss, when it gets clouded over, we call love, attraction for gross bodies or fine bodies, or for ideas. This is only a distorted manifestation of that blessedness. Absolute Existence, absolute Knowledge, and absolute Blessedness are not qualities of the soul, but the essence; there is no difference between them and the soul. And the three are one; we see the one thing in three different aspects. They are beyond all relative knowledge. That eternal knowledge of the Self percolating through the brain of man becomes his intuition, reason, and so on. Its manifestation varies according to the medium through which it shines. As soul, there is no difference between man and the lowest animal, only the latter's brain is less developed and the manifestation through it which we call instinct is very dull. In a man the brain is much finer, so the manifestation is much clearer, and in the highest man it becomes entirely clear. So with existence; the existence which we know, the limited sphere of existence, is simply a reflection of that real existence which is the nature of the soul. So with bliss; that which we call love or attraction is but the rejection of the eternal blessedness of the Self. With manifestation comes limitation, but the unmanifested, the essential nature of the soul, is unlimited; to that blessedness there is no limit. But in love there is limitation. I love you one day, I hate you the next. My love increases one day and decreases the next, because it is only a manifestation.
The first point we will contend with Kapila is his idea of God. Just as the series of modifications of Prakriti, beginning with the individual intellect and ending with the individual body, require a Purusha behind, as the ruler and governor, so, in the Cosmos, the universal intellect, the universal egoism, the universal mind, all universal fine and gross materials, must have a ruler and governor. How will the cosmic series become complete without the universal Purusha behind them all as the ruler and governor? If you deny a universal Purusha behind the cosmic series, we deny your Purusha behind the individual series. If it be true that behind the series of graded, evolved individual manifestations, there stands One that is beyond them all, the Purusha who is not composed of matter, the very same logic will apply to the case of universal manifestations. This Universal Self which is beyond the universal modifications of Prakriti is what is called Ishwara, the Supreme Ruler, God.
Now comes the more important point of difference. Can there be more than one Purusha? The Purusha, we have seen, is omnipresent and infinite. The omnipresent, the infinite, cannot be two. If there are two infinites A and B, the infinite A would limit the infinite B, because the infinite B is not the infinite A, and the infinite A is not the infinite B. Difference in identity means exclusion, and exclusion means limitation. Therefore, A and B, limiting each other, cease to be infinites. Hence, there can be but one infinite, that is, one Purusha.
Now we will take up our x and y and show they are one. We have shown how what we call the external world is x + mind, and the internal world y + mind; x and y are both quantities unknown and unknowable. All difference is due to time, space, and causation. These are the constituent elements of the mind. No mentality is possible without them. You can never think without time, you can never imagine anything without space, and you can never have anything without causation. These are the forms of the mind. Take them away, and the mind itself does not exist. All difference is, therefore, due to the mind. According to Vedanta, it is the mind, its forms, that have limited x and y apparently and made them appear as external and internal worlds. But x and y, being both beyond the mind, are without difference and hence one. We cannot attribute any quality to them, because qualities are born of the mind. That which is qualityless must be one; x is without qualities, it only takes qualities of the mind; so does y; therefore these x and y are one. The whole universe is one. There is only one Self in the universe, only One Existence, and that One Existence, when it passes through the forms of time, space, and causation, is called by different names, Buddhi, fine matter, gross matter, all mental and physical forms. Everything in the universe is that One, appearing in various forms. When a little part of it comes, as it were, into this network of time, space, and causation, it takes forms; take off the network, and it is all one. Therefore in the Advaita philosophy, the whole universe is all one in the Self which is called Brahman. That Self when it appears behind the universe is called God. The same Self when it appears behind this little universe, the body, is the soul. This very soul, therefore, is the Self in man. There is only one Purusha, the Brahman of the Vedanta; God and man, analysed, are one in It. The universe is you yourself, the unbroken you; you are throughout the universe. "In all hands you work, through all mouths you eat, through all nostrils you breathe through all minds you think." The whole universe is you; the universe is your body; you are the universe both formed and unformed. You are the soul of the universe and its body also. You are God, you are the angels, you are man, you are animals, you are the plants, you are the minerals, you are everything; the manifestation of everything is you. Whatever exists is you. You are the Infinite. The Infinite cannot be divided. It can have no parts, for each part would be infinite, and then the part would be identical with the whole, which is absurd. Therefore the idea that you are Mr. So-and-so can never be true; it is a day-dream. Know this and be free. This is the Advaita conclusion. "I am neither the body, nor the organs, nor am I the mind; I am Existence, Knowledge, and Bliss absolute; I am He." This is true knowledge; all reason and intellect, and everything else is ignorance. Where is knowledge for me, for I am knowledge itself! Where is life for me, for I am life itself! I am sure I live, for I am life, the One Being, and nothing exists except through me, and in me, and as me. I am manifested through the elements, but I am the free One. Who seeks freedom? Nobody. If you think that you are bound, you remain bound; you make your own bondage. If you know that you are free, you are free this moment. This is knowledge, knowledge of freedom. Freedom is the goal of all nature.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。