印度对世界的信息
本译文由人工智能辅助工具生成，可能存在不准确之处。如需查阅权威文本，请参考英文原文。
AI-translated. May contain errors. For accurate text, refer to the original English.
中文
印度致世界的信息
以下笔记系在辨喜的文稿中发现。他原本打算撰写一部著作，并草拟了四十二条要点作为全书的纲要，然而他只就其中数点写了一篇导言，全书便未竟而终。现将手稿照原样收录于此。
纲要
一、我向西方人民传达的信息已然大胆。向国内同胞传达的，则更为大胆。
二、四年旅居于神奇西方，令我对印度的认识愈发深刻。阴影更深，光明更亮。
三、审视全局——印度人并未堕落，此说并不为真。
四、此地的问题与其他各处相同——各民族的融合汇聚，但从未有任何地方像此地这般规模宏大。
五、语言、政府，尤其是宗教的共同体，构成了融合的力量。
六、在其他土地上，这一目标往往借助"强力"来实现，亦即将某一民族的文化强行施加于其余民族之上。其结果是短暂而强烈的民族生命力的迸发，继而归于瓦解。
七、反观印度，历次努力之温和与问题本身之宏阔相称，自远古以来，各种成分的风俗，尤其是各种宗教，皆受到宽容对待。
八、当问题规模较小、足以用强力建立统一时，其实际效果不过是将各成分中除主导者外的所有健康类型消弭于萌芽之中。这不过是一群大脑利用广大多数人为自身谋利，从而损失了绝大部分可能实现的发展量。一旦主导类型耗尽自身，那看似坚不可摧的建筑便会轰然倾塌，希腊、罗马、诺曼人皆为明证。
九、统一的语言固然大有裨益，然而同样的批评亦适用于此——各现存语言的活力将遭到摧毁。
十、唯一可寻的解决方案，是找到一种伟大的神圣语言，使其他一切语言皆被视为其种种显现，而这便是梵文。
十一、达罗毗荼语系或许本不源自梵文，然就实际目的而言，现今已然如此，且我们每天都看到它们日益趋近于这一理想，同时保持着各自独特的生命力。
十二、一个共同的种族背景得以确立——雅利安人。
十三、关于是否曾有一支独特的、居于中亚直至波罗的海的雅利安民族存在，仍是一个悬而未决的推测。
十四、所谓的种族类型。民族自古以来皆为混血。
十五、"金发人种"与"棕发人种"之别。
十六、从所谓的历史想象回归实际的常识。雅利安人在其最古老的文献记录中，居于突厥斯坦、旁遮普与西藏西北部之间的土地上。
十七、这便引出了不同文化程度的各民族与部落之间尝试融合的议题。
十八、正如梵文是语言问题的解决之道，雅利安是种族问题的解决之道，婆罗门身份则是解决各种进步与文化程度差异，乃至一切社会与政治问题的方案。
十九、印度的崇高理想——婆罗门精神。
二十、无私产、无自我，不受任何法律约束，除道德之外不承认任何权威。
二十一、婆罗门的传承地位——过去与现在皆有各种民族宣称并赢得了这一权利。
二十二、真正成就伟业者从不自称拥有此资格，只有懒惰无用的愚者才会如此。
二十三、婆罗门精神与刹帝利精神的堕落。《往世书》曾言，在卡利时代将只有非婆罗门，此言已然成真，且日益如是。然而尚有少数婆罗门留存，且唯独在印度。
二十四、刹帝利精神——我们必须经历这一阶段方能成为婆罗门。或许有人在过去已经历过，然而现在必须以实际行动加以证明。
二十五、然而整个计划的真正揭示，见于宗教之中。
二十六、同一民族中的不同部落往往以一个通称崇拜相似的神明，犹如巴比伦人的诸巴力神与希伯来人的诸摩洛神。
二十七、巴比伦人尝试将所有巴力神汇归于巴力·马尔杜克的努力，以及以色列人尝试将所有摩洛神汇归于摩洛·雅威或雅胡的努力。
二十八、巴比伦人为波斯人所灭；而吸收了巴比伦神话并加以改造为己用的希伯来人，则成功建立起严格的一神教。
二十九、一神教犹如绝对君主制，行事雷厉风行，乃一种强大的中央集权力量，然而它停滞不前，其最恶劣之处在于其残忍与迫害。凡受其影响的民族，经短暂辉煌之后，皆迅速走向灭亡。
三十、在印度，同样的问题摆在眼前——所找到的解决方案是：
एकं सद्विप्रा बहुधा वदन्ति।
"存在唯一，智者以多名称之。"
这是一切成功之事的基调，是整座拱门的拱顶石。
三十一、其结果便是吠檀多论者那令人叹为观止的宽容精神。
三十二、因此，伟大的课题在于如何在不摧毁各种成分之个性的前提下，实现和谐与统一。
三十三、任何依赖于人格——无论是地上之人还是天上之神——的宗教形式，都无力完成这一使命。
三十四、这便是不二（Advaita）体系的荣耀之所在——它宣扬的是一种原则而非一位人格，却同时允许人格，无论是人是神，尽情发挥其作用。
三十五、这一过程始终在进行，在此意义上，我们从未停止进步。先知们的出现贯穿了伊斯兰统治的时期。
三十六、在古代，这一进程是充分自觉且充满活力的，近世则稍逊一筹；仅就此意义而言，我们有所退步。
三十七、这将延续于未来。如果一个部落的力量运用其余部落的劳动成果而创造出辉煌的成就——至少在一定时期内如此——那么即将到来的，将是所有民族缓慢而不可避免地融合于血脉与思想之中所积累与凝聚的结果。在我心灵的眼目中，我看到那未来的巨人正在缓缓成熟——印度的未来，既是地球上最年轻最辉煌的民族，又是最古老的民族。
三十八、道路——我们必须奋力前行。社会习俗构成障碍，其中一些以《法论》为依据，然而没有任何一条来自《天启经》。《法论》必须随时代而变革，此乃公认的法则。
三十九、吠檀多的原则不仅应在印度各地广为宣扬，亦应向外传播。我们的思想必须进入每个民族的心灵构成之中，不是通过文字，而是通过人格。
四十。在卡利时代，布施是唯一的业。无人能在未经业力净化之前获得真知。
四十一、布施精神知识与世俗知识。
四十二、舍弃——舍弃者——民族的呼召。
导言
我向西方人民传达的信息已然大胆，而我向你们，我亲爱的同胞，传达的信息则更为大胆。古老印度向新兴西方国家所传达的信息，我已竭尽所能地加以表达——无论表达得好坏，未来必将予以裁判；然而那同样的宏大未来已开始向前传送轻柔而清晰的低吟，随着岁月流逝愈发有力——这是关于印度之将来向现实中的印度所传达的信息。
我有幸在所见过的各民族之中研究了许多奇异的制度与习俗，以及许多力量与权力的奇异显现，然而其中最令人叹异的，莫过于发现在这些表面各异的礼仪习俗、文化与权力之下，跳动着同一颗伟大的人类心脏，在同一种悲喜、同一种软弱与力量的驱动之下。
善与恶无处不在，而平衡奇妙地均等；然而凌驾于一切之上的，是人类那光辉的灵魂——它在任何地方都不会错过能说它自身语言的人。每个民族中都有男男女女，他们的生命是人类的福祉，印证了神圣皇帝阿育王的话语："每片土地上都有婆罗门与沙门。"
我感激西方的土地，那里有许多温热的心灵以唯有纯洁无私的灵魂才能给予的爱意接纳了我；然而我一生的忠诚归属于这片我的祖国；倘若我有千条生命，整个系列的每一刻都将奉献给你们的服务，我的同胞，我的朋友们。
因为我所拥有的一切——无论是身体、心智还是精神——皆来自这片土地；如果我在任何事上有所成就，荣耀属于你们而非我。属于我的唯有我的弱点与失败，因为那来自我未能善加利用这片土地从一个人出生之时便以其宏大教诲所包围着他的种种教诲的无力。
何等神奇的一片土地！凡踏上这片神圣土地者，无论是外来者还是本土子民——除非他的灵魂堕落至禽兽的层次——都会感到被大地上最纯粹最优秀的子孙们那鲜活的思想所环绕。这些子孙们历经数千年的不懈努力，将兽性提升为神性，其历史起源已超出史学所能追溯的范围。空气中充满了灵性的脉动。这片土地是哲学、伦理学与灵性学的圣地，是一切倾向于给予人以喘息的事物的圣地——它使人从保全动物性的不懈斗争中得到喘息，是一切训练的圣地，这些训练使人脱去野蛮的外衣，显现为不朽的精神，那无生无死、永恒祝福的灵——在这片土地上，欢乐之杯曾经满盈，而苦难之杯更为充盈，直到在这里，人类最先认识到这一切不过是幻妄；在这里，最先有人在青春盛年、锦衣玉食、荣耀巅峰、权力充盈之时，冲破了迷妄的枷锁。在这片人类的汪洋之中，在欢乐与痛苦、力量与软弱、富足与贫困、喜悦与悲哀、欢笑与眼泪、生与死的强烈洪流的剧烈交汇之中，在永恒的平静与宁谧的动人旋律之中，舍弃的王座巍然耸立！在这片土地上，关于生死的宏大问题，关于对生命的渴望，以及那徒劳疯狂地妄图保全生命而只能积累更多苦难的挣扎，第一次被正面迎击并得到解决——以前所未有、后亦无来者的方式得到解决；因为唯有在这里，人们发现即便是生命本身也是一种罪恶，不过是唯一真实的那个东西的影子而已。这是宗教唯一真正付诸实践的土地，唯有在这里，男男女女勇敢地投入其中去实现那终极目标，正如在其他土地上，人们疯狂地投入其中，通过掠夺弱者来实现感官之乐。唯有在这里，人类的心胸不断扩展，直至不仅包容了人类，还包容了鸟兽草木；从至高的神明到沙粒，最高与最低者皆在已成伟大而无限的人的心中找到了位置。唯有在这里，人类的灵魂将宇宙研究为一个不可分割的统一体，其每一次脉动皆是他自己的脉动。
关于印度的堕落，我们都听过太多。曾经，我也相信了这一说法。但今日，站在经验赋予的有利位置上，以洗去了先入为主偏见的双眸，尤其是将经过实际接触后已从过度渲染还原为本来面目的其他国家的图景加以比照，我在全然谦卑中坦承，我错了。你，雅利安人的圣祝之地，你从未堕落。王权更迭，权力之球从一手传至另一手，然而在印度，宫廷与君王所触及的，始终只是少数人；广大民众，从最高贵到最卑微，历来被允许走自己那必然的道路，民族生命的洪流时而缓慢而若有若无地流淌，时而强劲而清醒地奔涌。我在数十个光辉世纪那绵延不断的行进面前肃然起敬——其间偶有黯淡之环节，只为在下一段中焕发更添的光辉——我的祖国就这样迈着她那庄严的步伐前行，去实现她那光荣的命运——将人兽升华为神人——而地上天上没有任何力量能够阻止这一进程。
是的，光荣的命运，我的兄弟们，因为早在奥义书的时代，我们便向世界发出了挑战：
न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः——"非藉子嗣，非藉财富，唯藉舍弃，方能达于不朽。"
一个又一个民族接受了这一挑战，竭尽全力地试图在欲望的层面上解答世界之谜。他们在过去无不失败——古老者已在追逐权力与黄金所带来的罪恶与苦难的重压下归于消亡，新兴者亦正摇摇欲坠。和平还是战争，谁能存续？忍耐还是不宽容，谁能存续？善良还是邪恶，谁能存续？肉体还是头脑，谁能存续？世俗还是灵性，谁能存续？这些问题尚待裁决。我们早已在无数代之前解答了我们的问题，无论顺境逆境皆坚守至今，并将坚守至时间的终结。我们的答案是出世精神——舍弃。
这是印度生命工作的主题，她那永恒颂歌的负荷，她存在的脊梁，她本质的基础，她生命存在本身的存在理由——人类的灵性化。在这条生命道路上，她从未偏离，无论鞑靼人统治还是突厥人统治，无论莫卧儿人统治还是英国人统治。
我向任何人提出挑战，请指出印度民族生命中的任何一个时期，是那时的印度缺乏足以撼动世界的灵性巨人。然而她的工作是灵性的，而这无法靠战鼓的轰鸣或军队的行进来完成。她对世界的影响始终如细雨的降落——无声无息，几乎不为人察觉，却使大地上最美丽的花朵次第盛开。这种影响因其本质之柔和，必须等待时机的巧合，方能走出国境传播至他处，尽管它从未停止在本土的运作。正因如此，每一位受过教育的人都知道，每当善于建立帝国的鞑靼人、波斯人、希腊人或阿拉伯人将这片土地与外部世界相连通，大量的灵性影响便立即从此地涌向世界。恰恰相同的情形再次摆在我们面前。英国人在陆地与海洋上开辟的通道，以及那个小岛上的居民所展现的奇异力量，再次将印度与世界其他各地相连通，而同样的工作已然开始。请记住我的话，这不过是小小的开端，其后将有大事发生；眼下在印度境外所做工作的结果，我尚无法准确判断，然而有一点我确信无疑：在每一个文明国家，数以百万计——我是在深思熟虑后说"数百万"的——人们正翘首以待那将拯救他们免于现代拜金主义正将他们推向的物质主义可怖深渊的信息，而许多新社会运动的领袖已经发现，只有最高形式的吠檀多才能赋予他们的社会理想以灵性。我尚须在末尾回到这个议题。因此我现在转向另一个重大课题——在国内的工作。
这一问题呈现出双重面貌，不仅是灵性化，还有构成这个民族的各种成分之间的融合汇聚。将不同民族融合为一体，一直是每个民族生命中的共同任务。
English
INDIA'S MESSAGE TO THE WORLD
The following notes were discovered among Swami Vivekananda's papers. He intended to write a book and jotted down forty-two points as a syllabus for the work, but only a few points were dealt with as an introduction by him and the work was left unfinished. We give the manuscript as found.
Syllabus
1. Bold has been my message to the people of the West. Bolder to those at home.
2. Four years of residence in the marvellous West has made India only the better understood. The shades are deeper and the lights brighter.
3. The survey — it is not true that the Indians have degenerated.
4. The problem here has been as it has been everywhere else — the assimilation of various races, but nowhere has it been so vast as here.
5. Community of language, government and, above all, religion has been the power of fusion.
6. In other lands this has been attempted by "force", that is, the enforcement of the culture of one race only over the rest. The result being the production of a short-lived vigorous national life; then, dissolution.
7. In India, on the other hand, the attempts have been as gentle as the problem vast, and from the earliest times, the customs, and especially the religions, of the different elements tolerated.
8. Where it was a small problem and force was sufficient to form a unity, the effect really was the nipping in the bud of various healthy types in the germ of all the elements except the dominant one. It was only one set of brains using the vast majority for its own good, thus losing the major portion of the possible amount of development, and thus when the dominant type had spent itself, the apparently impregnable building tottered to its ruins, e.g., Greece, Rome, the Norman.
9. A common language would be a great desideratum; but the same criticism applies to it, the destruction of the vitality of the various existing ones.
10. The only solution to be reached was the finding of a great sacred language of which all the others would be considered as manifestations, and that was found in the Sanskrit.
11. The Dravidian languages may or may not have been originally Sanskritic, but for practical purposes they are so now, and every day we see them approaching the ideal more and more, yet keeping their distinctive vital peculiarities.
12. A racial background was found — the Âryas.
13. The speculation whether there was a distinct, separate race called the Aryas living in Central Asia to the Baltic.
14. The so-called types. Races were always mixed.
15. The "blonde" and the "brunette".
16. Coming to practical common sense from so-called historical imagination. The Aryas in their oldest records were in the land between Turkistan and the Punjab and N. W. Tibet.
17. This leads to the attempt at fusion between races and tribes of various degrees of culture.
18. Just as Sanskrit has been the linguistic solution, so the Arya the racial solution. So the Brâhminhood is the solution of the varying degrees of progress and culture as well as that of all social and political problems.
19. The great ideal of India — Brahminhood.
20. Property-less, selfless, subject to no laws, no king except the moral.
21. Brahminhood by descent — various races have claimed and acquired the right in the past as well as in the present.
22. No claim is made by the doer of great deeds, only by lazy worthless fools.
23. Degradation of Brahminhood and Kshatriyahood. The Puranas said there will be only non-Brahmins in the Kali Yuga, and that is true, becoming truer every day. Yet a few Brahmins remain, and in India alone.
24. Kshatriyahood — we must pass through that to become a Brahmin. Some may have passed through in the past, but the present must show that.
25. But the disclosure of the whole plan is to be found in religion.
26. The different tribes of the same race worship similar gods, under a generic name as the Baals of the Babylonians, the Molochs of the Hebrews.
27. The attempt in Babylonia of making all the Baals merge in Baal-Merodach — the attempt of the Israelites to merge all the Molochs in the Moloch Yavah or Yahu.
28. The Babylonians destroyed by the Persians; and the Hebrews who took the Babylonian mythology and adapted it to their own needs, succeeded in producing a strict monotheistic religion.
29. Monotheism like absolute monarchy is quick in executing orders, and a great centralization of force, but it grows no farther, and its worst feature is its cruelty and persecution. All nations coming within its influence perish very soon after a flaring up of a few years.
30. In India the same problem presented itself - the solution found — एकं सद्विप्रा बहुधा वदन्ति ।
This is the keynote to everything which has succeeded, and the keystone of the arch.
31. The result is that wonderful toleration of the Vedantist.
32. The great problem therefore is to harmonise and unify without destroying the individuality of these various elements.
33. No form of religion which depends Upon persons, either of this earth or even of heaven, is able to do that.
34. Here is the glory of the Advaita system preaching a principle, not a person, yet allowing persons, both human and divine, to have their full play.
35. This has been going on all the time; in this sense we have been always progressing. The Prophets during the Mohammedan rule.
36. It was fully conscious and vigorous in old days, and less so of late; in this sense alone we have degenerated.
37. This is going to be in the future. If the manifestation of the power of one tribe utilising the labours of the rest produced wonderful results at least for a certain length of time, here is going to be the accumulation and the concentration of all the races that have been slowly and inevitably getting mixed up in blood and ideas, and in my mind's eye, I see the future giant slowly maturing. The future of India, the youngest and the most glorious of the nations of earth as well as the oldest.
38. The way — we will have to work. Social customs as barriers, some as founded upon the Smritis. But none from the Shrutis. The Smritis must change with time. This is the admitted law.
39. The principles of the Vedanta not only should be preached everywhere in India, but also outside. Our thought must enter into the make-up of the minds of every nation, not through writings, but through persons.
40. Gift is the only Karma in Kali Yuga. None attaining knowledge until purified by Karma.
41. Gift of spiritual and secular knowledge.
42. Renunciation — Renouncers — the national call.
Introduction
Bold has been my message to the people of the West, bolder is my message to you, my beloved countrymen. The message of ancient India to new Western nations I have tried my best to voice — ill done or well done the future is sure to show; but the mighty voice of the same future is already sending forward soft but distinct murmurs, gaining strength as the days go by, the message of India that is to be to India as she is at present.
Many wonderful institutions and customs, and many wonderful manifestations of strength and power it has been my good fortune to study in the midst of the various races I have seen, but the most wonderful of all was to find that beneath all these apparent variations of manners and customs, of culture and power, beats the same mighty human heart under the impulsion of the same joys and sorrows, of the same weakness and strength
Good and evil are everywhere and the balance is wondrously even; but, above all, is the glorious soul of man everywhere which never fails to understand any one who knows how to speak its own language. Men and women are to be found in every race whose lives are blessings to humanity, verifying the words of the divine Emperor Asoka: "In every land dwell Brâhmins and Shramanas."
I am grateful to the lands of the West for the many warm hearts that received me with all the love that pure and disinterested souls alone could give; but my life's allegiance is to this my motherland; and if I had a thousand lives, every moment of the whole series would be consecrated to your service, my countrymen, my friends.
For to this land I owe whatever I possess, physical, mental, and spiritual; and if I have been successful in anything, the glory is yours, not mine. Mine alone are my weaknesses and failures, as they come through my inability of profiting by the mighty lessons with which this land surrounds one, even from his very birth.
And what a land! Whosoever stands on this sacred land, whether alien or a child of the soil, feels himself surrounded — unless his soul is degraded to the level of brute animals — by the living thoughts of the earth's best and purest sons, who have been working to raise the animal to the divine through centuries, whose beginning history fails to trace. The very air is full of the pulsations of spirituality. This land is sacred to philosophy, to ethics and spirituality, to all that tends to give a respite to man in his incessant struggle for the preservation of the animal to all training that makes man throw off the garment of brutality and stand revealed as the spirit immortal, the birthless, the deathless, the ever-blessed — the land where the cup of pleasure was full, and fuller has been the cup of misery, until here, first of all, man found out that it was all vanity; here, first of all in the prime of youth, in the lap of luxury, in the height of glory and plenitude of power, he broke through the fetters of delusion. Here, in this ocean of humanity, amidst the sharp interaction of strong currents of pleasure and pain, of strength and weakness, of wealth and poverty, of joy and sorrow, of smile and tear, of life and death, in the melting rhythm of eternal peace and calmness, arose the throne of renunciation! Here in this land, the great problems of life and death, of the thirst for life, and the vain mad struggles to preserve it only resulting in the accumulation of woes were first grappled with and solved — solved as they never were before and never will be hereafter; for here and here alone was discovered that even life itself is an evil, the shadow only of something which alone is real. This is the land where alone religion was practical and real, and here alone men and women plunged boldly in to realise the goal, just as in other lands they madly plunge in to realise the pleasures of life by robbing their weaker brethren. Here and here alone the human heart expanded till it included not only the human, but birds, beasts, and plants; from the highest gods to grains of sand, the highest and the lowest, all find a place in the heart of man, grown great, infinite. And here alone, the human soul studied the universe as one unbroken unity whose every pulse was his own pulse.
We all hear so much about the degradation of India. There was a time when I also believed in it. But today standing on the vantage-ground of experience, with eyes cleared of obstructive predispositions and above all, of the highly-coloured pictures of other countries toned down to their proper shade and light by actual contact, I confess in all humility that I was wrong. Thou blessed land of the Aryas, thou wast never degraded. Sceptres have been broken and thrown away, the ball of power has passed from hand to hand, but in India, courts and kings always touched only a few; the vast mass of the people, from the highest to the lowest, has been left to pursue its own inevitable course, the current of national life flowing at times slow and half-conscious, at others, strong and awakened. I stand in awe before the unbroken procession of scores of shining centuries, with here and there a dim link in the chain, only to flare up with added brilliance in the next, and there she is walking with her own majestic steps — my motherland — to fulfil her glorious destiny, which no power on earth or in heaven can check — the regeneration of man the brute into man the God.
Ay, a glorious destiny, my brethren, for as far back as the days of the Upanishads we have thrown the challenge to the world: न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः— "Not by progeny, not by wealth, but by renunciation alone immortality is reached." Race after race has taken the challenge up and tried their utmost to solve the world-riddle on the plane of desires. They have all failed in the past — the old ones have become extinct under the weight of wickedness and misery, which lust for power and gold brings in its train, and the new ones are tottering to their fall. The question has yet to be decided whether peace will survive or war; whether patience will survive or non-forbearance, whether goodness will survive or wickedness; whether muscle will survive or brain; whether worldliness will survive or spirituality. We have solved our problem ages ago, and held on to it through good or evil fortune, and mean to hold on to it till the end of time. Our solution is unworldliness — renunciation.
This is the theme of Indian life-work, the burden of her eternal songs, the backbone of her existence, the foundation of her being, the raison d'être of her very existence — the spiritualisation of the human race. In this her life-course she has never deviated, whether the Tartar ruled or the Turk, whether the Mogul ruled or the English.
And I challenge anybody to show one single period of her national life when India was lacking in spiritual giants capable of moving the world. But her work is spiritual, and that cannot be done with blasts of war-trumpets or the march of cohorts. Her influence has always fallen upon the world like that of the gentle dew, unheard and scarcely marked, yet bringing into bloom the fairest flowers of the earth. This influence, being in its nature gentle, would have to wait for a fortunate combination of circumstances, to go out of the country into other lands, though it never ceased to work within the limits of its native land. As such, every educated person knows that whenever the empire-building Tartar or Persian or Greek or Arab brought this land in contact with the outside world, a mass of spiritual influence immediately flooded the world from here. The very same circumstances have presented themselves once more before us. The English high roads over land and sea and the wonderful power manifested by the inhabitants of that little island have once more brought India in contact with the rest of the world, and the same work has already begun. Mark my words, this is but the small beginning, big things are to follow; what the result of the present work outside India will be I cannot exactly state, but this I know for certain that millions, I say deliberately, millions in every civilised land are waiting for the message that will save them from the hideous abyss of materialism into which modern money-worship is driving them headlong, and many of the leaders of the new social movements have already discovered that Vedanta in its highest form can alone spiritualise their social aspirations. I shall have to return to this towards the end I take up therefore the other great subject, the work within the country.
The problem assumes a twofold aspect, not only spiritualisation but assimilation of the various elements of which the nation is composed. The assimilation of different races into one has been the common task in the life of every nation.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。