印度教
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中文
印度教
（《明尼阿波利斯之星》，1893年11月25日）
昨晚，第一唯一神教堂（明尼阿波利斯）内，当斯瓦米·辨喜阐释印度教信仰时，"婆罗门教"以其对古老而真实之原则的体现，散发着微妙的魅力，使满座听众屏息凝神、聚精会神。这是一批思想深邃的男女听众，因为演讲者系受"逍遥学派"之邀而来，与他们共享这一盛事的宾客，有来自各种教派的牧师，也有学者与求道者。辨喜是一位婆罗门祭司，他身着本国服饰登上讲台——头戴头冠，身穿橘黄色长袍，腰系红色腰带，下着红色裤装。
他以至诚之心阐述自己的信仰，语速徐缓，吐字清晰，以语言的沉静感染听众，而非以激烈的动作打动人心。他的每一句话都经过审慎权衡，字字直达要义。他呈现了印度教最为质朴的真理，虽未对基督教有任何苛责之词，却以一种方式触及基督教，将梵天的信仰置于一切之上。印度教思想中无所不在的核心理念与主导原则，是灵魂固有的神性；灵魂本是圆满的，宗教则是彰显人内在已存在之神性的过程。当下不过是过去与未来之间的一条分界线，而人内心两种倾向之间，若善的一方占据主导，他便迈向更高的境界；若恶的一方得势，他便趋于堕落。这两种力量在他内心中永恒地运作着；提升他的是美德，使他堕落的是罪恶。
辨喜明日上午将在第一唯一神教堂演讲。
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（《得梅因新闻》，1893年11月28日）
来自遥远印度的才学卓著的学者斯瓦米·辨喜，昨晚（11月27日）在中央教堂发表演讲。他是印度在世界博览会期间于芝加哥召开的宗教议会上的代表。H. O. 布里登牧师将演讲者介绍给听众。他起身向听众鞠躬致意后，开始了他的演讲，主题为"印度教"。他的演讲并不局限于某一思想脉络，更多地是关于他本人对自己的宗教与其他宗教的哲学见解。他认为，一个人必须融汇一切宗教，方能成为完美的基督徒。某一宗教中所缺少的，由另一宗教来补全。它们都是正确的，也都是真正的基督徒所必需的。当你把传教士派到我们国家时，他会成为一个印度化的基督徒，而我则成为一个基督化的印度教徒。在这个国家，我常被问及是否打算在此地劝人改宗。我视此为侮辱。我不相信改宗这一说法。今日有一个堕落之人；明日按照你们的想法，他皈依了，到头来终于得到圣洁。这种转变从何而来？你如何解释它？这个人并没有获得一个全新的灵魂，因为灵魂是不会消亡的。你说他是被上帝改变的。上帝是完美的、全能的，是纯洁本身。那么，在这个人皈依之后，他就成了那个上帝，只是少了他赐予那人以成为圣洁之人的那份纯洁。在我们国家有两个词，其含义与在这个国家完全不同，那就是"宗教"与"教派"。我们认为，宗教涵盖一切宗教。我们能容忍一切，唯独不能容忍不宽容本身。再说那个词——"教派"。在这里，它指的是那些以慈善的外衣将自己层层包裹起来的可爱之人，他们说："我们是对的；你们是错的。"这让我想起了两只青蛙的故事。有一只青蛙生在一口井里，一生都住在那口井中。有一天，一只来自大海的青蛙跌进了那口井，它们便开始谈论大海。那只住在井里的青蛙问来访者大海有多大，却始终无法得到一个令它满意的回答。于是，那只土生土长的青蛙从井的一角跳到另一角，问来访者大海是否有这么大。对方说是的。那只青蛙又跳了一下，说："大海有这么大吗？"得到肯定的回答后，它对自己说："这只青蛙一定是个骗子；我要把它赶出我的井去。"那些教派就是这样。它们竭力排斥并践踏那些与它们信仰不同的人。
注释
English
THE HINDOO RELIGION
(Minneapolis Star, November 25, 1893)
"Brahminism" in all its subtle attraction, because of its embodiment of ancient and truthful principles, was the subject which held an audience in closest attention last evening at the First Unitarian Church [Minneapolis], while Swami Vive Kananda expounded the Hindoo faith. It was an audience which included thoughtful women and men, for the lecturer had been invited by the "Peripatetics," and among the friends who shared the privilege with them were ministers of varied denominations, as well as students and scholars. Vive Kananda is a Brahmin priest, and he occupied the platform in his native garb, with caftan on head, orange colored coat confined at the waist with a red sash, and red nether garments.
He presented his faith in all sincerity, speaking slowly and clearly, convincing his hearers by quietness of speech rather than by rapid action. His words were carefully weighed, and each carried its meaning direct. He offered the simplest truths of the Hindoo religion, and while he said nothing harsh about Christianity, he touched upon it in such a manner as to place the faith of Brahma before all. The all-pervading thought and leading principle of the Hindoo religion is the inherent divinity of the soul; the soul is perfect, and religion is the manifestation of divinity already existing in man. The present is merely a line of demarkation between the past and future, and of the two tendencies in man, if the good preponderates he will move to a higher sphere, if the evil has power, he degenerates. These two are continually at work within him; what elevates him is virtue, that which degenerates is evil.
Kananda will speak at the First Unitarian Church tomorrow morning.
* * *
(Des Moines News, November 28, 1893)
Swami Vivekananda, the talented scholar from the far-off India, spoke at the Central church last night [November 27]. He was a representative of his country and creed at the recent parliament of religions assembled in Chicago during the world's fair. Rev. H. O. Breeden introduced the speaker to the audience. He arose and after bowing to his audience, commenced his lecture, the subject of which was "Hindoo Religion". His lecture was not confined to any line of thought but consisted more of some of his own philosophical views relative to his religion and others. He holds that one must embrace all the religions to become the perfect Christian. What is not found in one religion is supplied by another. They are all right and necessary for the true Christian. When you send a missionary to our country he becomes a Hindoo Christian and I a Christian Hindoo. I have often been asked in this country if I am going to try to convert the people here. I take this for an insult. I do not believe in this idea of conversion. To-day we have a sinful man; tomorrow according to your idea he is converted and by and by attains unto holiness. Whence comes this change? How do you explain it? The man has not a new soul for the soul must die. You say he is changed by God. God is perfect, all powerful and is purity itself. Then after this man is converted he is that same God minus the purity he gave that man to become holy. There is in our country two words which have an altogether different meaning than they do in this country. They are "religion" and "sect". We hold that religion embraces all religions. We tolerate everything but intoleration. Then there is that word "sect". Here it embraces those sweet people who wrap themselves up in their mantle of charity and say, "We are right; you are wrong." It reminds me of the story of the two frogs. A frog was born in a well and lived its whole life in that well. One day a frog from the sea fell in that well and they commenced to talk about the sea. The frog whose home was in the well asked the visitor how large the sea was, but was unable to get an intelligent answer. Then the at home frog jumped from one corner of the well to another and asked his visitor if the sea was that large. He said yes. The frog jumped again and said, "Is the sea that large?" and receiving an affirmative reply, he said to himself, "This frog must be a liar; I will put him out of my well." That is the way with these sects. They seek to eject and trample those who do not believe as they do.
Notes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。