论马克斯·穆勒教授
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
尽管我们《梵天论》（Brahvâdin）的工作理想应当永远是"कर्मण्येवाधिकारस्ते मा फलेषु कदाचन——你只有行动的权利，永远没有享受其果实的权利"，然而没有一位真诚的工作者能够从活动的领域中退出，而不使自己为人所知，并至少捕捉到几缕光芒。
我们工作的开端是辉煌的，我们朋友们所展现的坚定认真令人赞叹无比。信念的真诚与动机的纯洁，必将赢得最终的胜利；即便是一个小小的少数派，只要拥有这两者，必能在重重阻碍面前走向成功。
远离一切宣称拥有超自然启示的不真诚者；并非是说这样的启示不可能，而是，我的朋友们，在我们这个世界上，在此类宣称背后，百分之九十隐藏着"欲望、黄金，或名声"的动机，而在剩余的百分之十中，百分之九属于需要医生温柔照料的案例，而非形上学家所应关注的对象。
首要的大事是建立一种品格，获得我们所说的"प्रतिष्ठिता प्रज्ञा"（已确立的智慧）。这对个人与有组织的团体同样适用。不要为世人以怀疑的眼光审视每一次新的尝试而烦恼——即便那尝试是走在灵性的道路上。可怜的世界，它被欺骗了多少次！《轮回》（संसार），即生活的世俗层面，以怀疑的目光审视任何一个正在成长的运动越多，甚至进而对其呈现出半敌对的态度，对那个运动而言反而越好。若这个运动怀有任何真理需要传播，若有任何需求是它生而为满足的，那么很快，谴责便会转变为赞美，轻蔑也将转化为爱。当今之人倾向于将宗教作为达成某种社会或政治目的的手段。对此要保持警惕。宗教本身就是目的。任何宗教若仅是世俗幸福的手段，就不是宗教，不管它还是什么；主张人除了充分自由地尽情享受感官之乐之外别无其他目的，是对神与人的彻底亵渎。
真理、纯洁与无私——凡此三者所在之处，日月之下没有任何力量能够压垮拥有它们之人。具备这三者，一个人能够独自面对整个宇宙的反对。
首要的，要警惕妥协。我的意思并非是要与任何人陷入对抗，而是无论顺逆，都要坚守自己的原则，绝不因贪图获得支持者而将原则调整去迎合他人的"怪癖"。你的真我（Âtman）是宇宙的支撑——你究竟需要谁的支撑？以耐心、以爱、以力量等待吧；若帮助者此刻尚未就绪，他们终将到来。我们何必着急？一切伟大工作的真正驱动力，就在于其几乎不被察觉的肇始之处。
谁曾料想到，一个出身于孟加拉穷苦婆罗门（Brâhmin）家庭、降生于路旁村落的孩子，其生命与教导，在短短数年之内，便能抵达我们祖先从未梦想过的遥远之地？我所指的是薄伽梵·罗摩克里希纳（Bhagavan Râmâkrishna）。你们知道吗，麦克斯·缪勒教授已经在《十九世纪》杂志上发表了一篇关于室利·罗摩克里希纳（Shri Ramakrishna）的文章，并且非常乐意撰写一篇更长、更详尽的生平与教导记述，条件是能获得足够的材料？麦克斯·缪勒教授是多么了不起的一个人啊！数日前我前往拜访他。我应当说，我是去向他表达敬意的，因为无论谁爱室利·罗摩克里希纳，无论他或她属于何种教派、持有何种信仰、来自何种民族，我都将拜访那人视为一种朝圣之旅。"मद्भक्तानां च ये भक्तास्ते मे भक्ततमा मताः——那些虔诚于爱我者的人，是我最上等的虔信者（Bhaktas）。"难道这话不是真的吗？
教授起初是因为想要探究是什么力量，导致了已故凯沙布·钱德拉·森（Keshab Chandra Sen）——这位伟大的梵社（Brâhmo）领袖——人生中那突然而重大的转变，才开始研究室利·罗摩克里希纳的生命与教导，并成为了其热忱的仰慕者。"罗摩克里希纳如今受到数千人的礼拜，教授，"我说。"若不敬拜这样的人，还当敬拜谁呢，"他如此回答。教授亲切有加，邀请斯特迪（Sturdy）先生与我共进午餐。他带我们参观了牛津的几所学院和博德利安图书馆，还亲自陪我们前往火车站；而他之所以这样做，据他所说，是因为"并非每天都能遇到一位罗摩克里希纳·帕拉玛汉萨（Ramakrishna Paramahamsa）的弟子"。
那次拜访对我而言是真正的启示。那座坐落于美丽花园之中的雅致小屋，那位发须如银、面容安详慈祥的智者，额头上皱纹之少，宛如孩童，尽管已历经七十个冬天；那张脸上的每一道线条，都诉说着某处深藏的矿藏——灵性的矿藏；那位高贵的妻子，在他漫长而艰辛的事业中相伴左右，共同唤起人们对古印度智者思想的兴趣，克服反对与轻蔑，最终赢得世人的尊重——树木、花朵、宁静与澄明的天空——这一切将我的想象送回到印度辉煌的古代，那梵仙与王仙（Brahmarshis and Râjarshis）的年代，那林栖者（Vânaprasthas）的伟大时代，那阿如德哈提（Arundhatis）与婆私吒（Vasishthas）的年代。
我所见到的既不是一位语文学家，也不是一位学者，而是一个每天都在实现其自性与梵（Brahman）合一的灵魂，一颗每时每刻都在扩展以达至与宇宙合一的心。别人在枯燥细节的荒漠中迷失自我之处，他已凿通了生命的泉源。他的心跳已然契合了奥义书的节律："तमेवैकं जानथ जात्मानमन्या वाचो विमुञ्चथ——唯知真我（Atman），放舍一切其余言说。"
尽管他是一位震撼世界的学者与哲学家，他的学问与哲学只是将他引向越来越高处，迈向对灵性的实现；他的"下智"（aparâ vidyâ，世间学问）确实帮助他抵达了"上智"（parâ vidyâ，究竟智慧）。这才是真正的学问。"विद्या ददाति विनयम्——知识赐予谦逊。"若知识不能为我们指引通向最高者的道路，它有何用处？
他对印度怀有何等的深情！我希望自己对本国母土拥有他哪怕百分之一的那份爱！凭借超凡的、同时又极为活跃的心灵，他在印度思想的世界中生活游走了五十年乃至更久，以深切的兴趣与真诚的热爱，观察着无边无际的梵文文学之林中光与影交相辉映的变换，直至这一切都沉入他的灵魂深处，染透了他整个人的色彩。
麦克斯·缪勒是吠檀多主义者中的吠檀多主义者。他确实在吠檀多的旋律中，在其重重和声与不和谐音的交织里，捕捉到了那旋律的真正灵魂——那一道照耀世间一切教派与信仰的光，吠檀多，那一切宗教不过是其诸多应用的原理。而罗摩克里希纳·帕拉玛汉萨又是什么呢？是这一古老原理的活生生示范，是过去印度的化身，也是未来印度的预示，是向各民族传递灵性之光的使者。唯有珠宝商方能理解宝石的价值，这是一句古老的谚语。难怪这位西方智者，甚至在印度人自己尚未意识到其重要性之前，便已研究与欣赏印度思想苍穹中的每一颗新星？
"您何时来印度？那里的每一颗心都将欢迎一位为将我们祖先的思想置于正确光照之下做出如此贡献的人，"我说。那位年迈智者的面容顿时明亮起来——他的眼中几乎涌出泪水，头颅轻轻点动，话语缓缓道出："我去了就不会回来了；你们将不得不在那里为我火化。"继续追问似乎是对那神圣领域的无端侵扰，那里储藏着人类心灵中神圣的秘密。谁知道那是否正如诗人所说——
तच्चेतसा स्मरति नूनमबोधपूर्वं ।
भावस्थिराणि जननान्तरसौहृदानि ॥
तच्चेतसा स्मरति नूनमबोधपूर्वं ।
भावस्थिराणि जननान्तरसौहृदानि ॥
——"他以心灵忆起，那深植于灵魂深处的、前生之间的友谊。"
他的一生是世界的福祉；愿他在改换此生现有的存在平面之前，还能享有许多许多年的岁月！
注释
English
Though the ideal of work of our Brahmavâdin should always be " कर्मण्येवाधिकारस्ते मा फलेषु कदाचन — To work thou hast the right, but never to the fruits thereof", yet no sincere worker passes out of the field of activity without making himself known and catching at least a few rays of light.
The beginning of our work has been splendid, and the steady earnestness shown by our friends is beyond all praise. Sincerity of conviction and purity of motive will surely gain the day; and even a small minority, armed with these, is surely destined to prevail against all odds.
Keep away from all insincere claimants to supernatural illumination; not that such illumination is impossible, but, my friends, in this world of ours "lust, or gold, or fame" is the hidden motive behind ninety per cent of all such claims, and of the remaining ten per cent, nine per cent are cases which require the tender care of physicians more than the attention of metaphysicians.
The first great thing to accomplish is to establish a character, to obtain, as we say, the प्रतिष्ठिता प्रज्ञा (established Wisdom). This applies equally to individuals and to organised bodies of individuals. Do not fret because the world looks with suspicion at every new attempt, even though it be in the path of spirituality. The poor world, how often has it been cheated! The more the संसार that is, the worldly aspect of life, looks at any growing movement with eyes of suspicion, or, even better still, presents to it a semi-hostile front, so much the better is it for the movement. If there is any truth this movement has to disseminate, any need it is born to supply, soon will condemnation be changed into praise, and contempt converted into love. People in these days are apt to take up religion as a means to some social or political end. Beware of this. Religion is its own end. That religion which is only a means to worldly well-being is not religion, whatever else it may be; and it is sheer blasphemy against God and man to hold that man has no other end than the free and full enjoyment of all the pleasure of his senses.
Truth, purity, and unselfishness — wherever these are present, there is no power below or above the sun to crush the possessor thereof. Equipped with these, one individual is able to face the whole universe in opposition.
Above all, beware of compromises. I do not mean that you are to get into antagonism with anybody, but you have to hold on to your own principles in weal or woe and never adjust them to others' "fads" through the greed of getting supporters. Your Âtman is the support of the universe — whose support do you stand in need of? Wait with patience and love and strength; if helpers are not ready now, they will come in time. Why should we be in a hurry? The real working force of all great work is in its almost unperceived beginnings.
Whoever could have thought that the life and teachings of a boy born of poor Brâhmin parents in a wayside Bengal village would, in a few years, reach such distant lands as our ancestors never even dreamed of? I refer to Bhagavan Ramâkrishna. Do you know that Prof. Max Müller has already written an article on Shri Ramakrishna for the Nineteenth Century, and will be very glad to write a larger and fuller account of his life and teachings if sufficient materials are forthcoming? What an extraordinary man is Prof. Max Müller! I paid a visit to him a few days ago. I should say, that I went to pay my respects to him, for whosoever loves Shri Ramakrishna, whatever be his or her sect, or creed, or nationality, my visit to that person I hold as a pilgrimage. "मद्भक्तानां च ये भक्तास्ते मे भक्ततमा मताः — They who are devoted to those who love Me — they are My best devotees." Is that not true?
The Professor was first induced to inquire about the power behind, which led to sudden and momentous changes in the life of the late Keshab Chandra Sen, the great Brâhmo leader; and since then, he has been an earnest student and admirer of the life and teachings of Shri Ramakrishna. "Ramakrishna is worshipped by thousands today, Professor", I said. "To whom else shall worship be accorded, if not to such", was the answer. The Professor was kindness itself, and asked Mr. Sturdy and myself to lunch with him. He showed us several colleges in Oxford and the Bodleian library. He also accompanied us to the railway station; and all this he did because, as he said, "It is not every day one meets a disciple of Ramakrishna Paramahamsa."
The visit was really a revelation to me. That nice little house in its setting of a beautiful garden, the silverheaded sage, with a face calm and benign, and forehead smooth as a child's in spite of seventy winters, and every line in that face speaking of a deep-seated mine of spirituality somewhere behind; that noble wife, the helpmate of his life through his long and arduous task of exciting interest, overriding opposition and contempt, and at last creating a respect for the thoughts of the sages of ancient India — the trees, the flowers, the calmness, and the clear sky — all these sent me back in imagination to the glorious days of Ancient India, the days of our Brahmarshis and Râjarshis, the days of the great Vânaprasthas, the days of Arundhatis and Vasishthas.
It was neither the philologist nor the scholar that I saw, but a soul that is every day realising its oneness with the Brahman, a heart that is every moment expanding to reach oneness with the Universal. Where others lose themselves in the desert of dry details, he has struck the well-spring of life. Indeed his heartbeats have caught the rhythm of the Upanishads " तमेवैकं जानथ जात्मानमन्या वाचो विमुञ्चथ — Know the Atman alone, and leave off all other talk."
Although a world-moving scholar and philosopher, his learning and philosophy have only led him higher and higher to the realisation of the Spirit, his अपरा विद्या (lower knowledge) has indeed helped him to reach the परा विद्या (higher knowledge). This is real learning. विद्या ददाति विनयम् — "Knowledge gives humility." Of what use is knowledge if it does not show us the way to the Highest?
And what love he bears towards India! I wish I had a hundredth part of that love for my own motherland! Endued with an extraordinary, and at the same time intensely active mind, he has lived and moved in the world of Indian thought for fifty years or more, and watched the sharp interchange of light and shade in the interminable forest of Sanskrit literature with deep interest and heartfelt love, till they have all sunk into his very soul and coloured his whole being.
Max Müller is a Vedantist of Vedantists. He has, indeed, caught the real soul of the melody of the Vedanta, in the midst of all its settings of harmonies and discords — the one light that lightens the sects and creeds of the world, the Vedanta, the one principle of which all religions are only applications. And what was Ramakrishna Paramahamsa? The practical demonstration of this ancient principle, the embodiment of India that is past, and a foreshadowing of the India that is to be, the bearer of spiritual light unto nations. The jeweller alone can understand the worth of jewels; this is an old proverb. Is it a wonder that this Western sage does study and appreciate every new star in the firmament of Indian thought, before even the Indians themselves realise its magnitude?
"When are you coming to India? Every heart there would welcome one who has done so much to place the thoughts of their ancestors in the true light", I said. The face of the aged sage brightened up — there was almost a tear in his eyes, a gentle nodding of the head, and slowly the words came out: "I would not return then; you would have to cremate me there." Further questions seemed an unwarrantable intrusion into realms wherein are stored the holy secrets of man's heart. Who knows but that it was what the poet has said—
तच्चेतसा स्मरति नूनमबोधपूर्वं ।
भावस्थिराणि जननान्तरसौहृदानि ॥
तच्चेतसा स्मरति नूनमबोधपूर्वं ।
भावस्थिराणि जननान्तरसौहृदानि ॥
—"He remembers with his mind the friendships of former births, firmly rooted in his heart."
His life has been a blessing to the world; and may it be many, many years more, before he changes the present plane of his existence!
Notes
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。