辨喜论印度
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中文
斯瓦米辨喜论印度
（贝城每日论坛报，1894年3月21日）
昨日，贝城迎来了一位杰出的访客——斯瓦米辨喜，这位令众人津津乐道的印度教僧侣。他从底特律于正午抵达，此前曾作为帕尔默参议员的贵客逗留于彼，随即前往弗雷泽旅馆。论坛报的记者在那里见到了他。
卡纳达（辨喜）兴致勃勃地谈及他的祖国以及对这个国家的印象。他经太平洋来到美洲，将由大西洋返回。"这是一片伟大的土地，"他说，"但我不愿在此定居。美国人太注重金钱，把它凌驾于一切之上。你们的民族还有许多东西需要学习。当你们的国家像我们的国家一样古老时，你们将会更有智慧。我非常喜欢芝加哥，底特律也是一个好地方。"
被问及打算在美洲逗留多久时，他回答说："我不知道。我正在努力游历你们国家的大部分地区。接下来我将东行，在波士顿和纽约各待一段时间。我去过波士顿，但没有久留。当我游历完美洲，我将前往欧洲。我非常渴望访问欧洲，我从未去过那里。"
谈及自身，这位东方人说他三十岁，出生于加尔各答，在该市一所学院接受教育。他的使命将他带往全国各地，他随时都是举国的贵客。"印度有两亿八千五百万人口，"他说，"其中约六千五百万是穆斯林，其余大多数是印度教徒。国内只有约六十万基督徒，其中至少有二十五万是天主教徒。我们的民众通常不接受基督教，他们满足于自己的宗教。有些人出于功利动机而皈依基督教。他们可以随意而为。我们说，让每个人都有自己的信仰。我们是一个智慧的民族，我们不相信流血。我们国家有坏人，而且他们是多数，就像你们国家一样。期望人人都是天使，是不合情理的。"
辨喜将于今夜在萨吉诺讲演。
昨晚的演讲
昨晚演讲开始时，歌剧院底层已座无虚席。在八点十五分整，斯瓦米辨喜身着华美的东方服饰步上舞台，由C·T·纽柯克博士简短地作了介绍。
演讲的第一部分是对印度不同宗教以及灵魂轮回[Samsara]理论的阐释。就后者而言，演讲者说，它与科学家的能量守恒理论具有相同的基础。他说，这一理论最初由他国家的一位哲学家提出。他们不相信有创造。创造意味着无中生有，那是不可能的。创造没有起点，正如时间没有起点。神与造化如同两条线——无终，无始，相互平行。他们的创造论是："它存在、曾存在、将永远存在。"他们认为一切惩罚不过是反作用。若我们将手伸入火中，手就被烧伤，那是行动的反作用。生命的未来状况由现在的状况决定。他们不相信神会惩罚人。"你们在这片土地上，"演讲者说，"赞美不发怒的人，谴责发怒的人。然而这个国家每天有成千上万的人，指责神在发怒。每个人都谴责尼禄——当罗马在燃烧时，他坐下弹奏乐器——然而你们中有成千上万的人，今天正指责神做着同样的事情。"
印度教徒的宗教中没有救赎的理论。基督的作用只是指明道路。每一个男人和女人都是神圣的存在，但仿佛被一层屏障所遮蔽，他们的宗教正在努力将其移去。基督徒所称的"救赎"，他们称之为"自由"。神是宇宙的创造者、维系者与毁灭者。
演讲者随后为其国家的宗教进行了辩护。他说，已有证据表明，罗马天主教会的整个体系是从佛教经典中借用而来的。西方人应当向印度学习一样东西——宽容。
他还抨击了若干其他议题：基督教传教士、长老会的热忱及其不宽容、这个国家对金钱的崇拜，以及神职人员。他说后者是为了从中获利而从事这一行业的，并想知道，若他们必须依赖从神那里得到薪俸，他们还会在教会中停留多久。在简短谈及印度的种姓制度、我们在南方的文明、我们对心意的一般认识以及其他各种话题之后，演讲者结束了他的发言。
English
SWAMI VIVEKANANDA ON INDIA
(Bay City Daily Tribune, March 21, 1894)
Bay City had a distinguished visitor yesterday in the person of Swami Vive Kananda, the much talked of Hindoo monk. He arrived at noon from Detroit where he has been the guest of Senator Palmer and proceeded immediately to the Fraser house. There he was seen by a reporter for The Tribune.
Kananda spoke entertainingly of his country and his impressions of this country. He came to America via the Pacific and will return via the Atlantic. "This is a great land," he said, "but I wouldn't like to live here. Americans think too much of money. They give it preference over everything else. Your people have much to learn. When your nation is as old as ours you will be wiser. I like Chicago very much and Detroit is a nice place."
Asked how long he intended remaining in America, he replied: "I do not know. I am trying to see most of your country. I go east next and will spend some time at Boston and New York. I have visited Boston but not to stay. When I have seen America I shall go to Europe. I am very anxious to visit Europe. I have never been there."
Concerning himself the easterner said he was 30 years old. He was born at Calcutta and educated at a college in that city. His profession calls him to all parts of the country, and he is at all times the guest of the nation. India has a population of 285,000,000," he said. "Of these about 65,000,000 are Mohammedans and most of the others Hindoos. There are only about 600,000 Christians in the country, and of these at least 250,000 are Catholics. Our people do not, as a rule, embrace Christianity; they are satisfied with their own religion. Some go into Christianity for mercenary motives. They are free to do as they wish. We say let everybody have his own faith. We are a cunning nation. We do not believe in bloodshed. There are wicked men in our country and they are in the majority, same as in your country. It is unreasonable to expect people to be angels."
Vive Kananda will lecture in Saginaw to-night.
Lecture Last Night
The lower floor of the opera house was comfortably filled when the lecture began last evening. Promptly at 8:15 o'clock Swami Vive Kananda made his appearance on the stage, dressed in his beautiful oriental costume. He was introduced in a few words by Dr. C. T. Newkirk.
The first part of the discourse consisted of an explanation of the different religions of India and of the theory of transmigration of souls. In connection with the latter, the speaker said it was on the same basis as the theory of conservation was to the scientist. This latter theory, he said, was first produced by a philosopher of his country. They did not believe in a creation. A creation implied making something out of nothing. That was impossible. There was no beginning of creation, just as there was no beginning of time. God and creation are as two lines — without end, without beginning, without [?] parallel. Their theory of creation is, "It is, was, and is to be." They think all punishment is but re-action. If we put our hand in the fire it is burned. That is the re-action of the action. The future condition of life is determined by the present condition. They do not believe God punishes. "You, in this land," said the speaker, "praise the man who does not get angry and denounce the man who does become angry. And yet thousands of people throughout this country are every day accusing God of being angry. Everybody denounces Nero, who sat and played on his instrument while Rome was burning, and yet thousands of your people are accusing God of doing the same thing today."
The Hindoos have no theory of redemption in their religion. Christ is only to show the way. Every man and woman is a divine being, but covered as though by a screen, which their religion is trying to remove. The removal of that Christians call salvation, they, freedom. God is the creator, preserver, and destroyer of the universe.
The speaker then sought to vindicate the religions of his country. He said it had been proven that the entire system of the Roman Catholic Church had been taken from the books of Buddhism. The people of the west should learn one thing from India — toleration.
Among other subjects which he held up and overhauled were: The Christian missionaries, the zeal of the Presbyterian church and its non-toleration, the dollar-worshipping in this country, and the priests. The latter he said were in the business for the dollars there were in it, and wanted to know how long they would stay in the church if they had to depend on getting their pay from God. After speaking briefly on the Caste system in India, our civilization in the south, our general knowledge of the mind, and various other topics the speaker concluded his remarks.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。