印度瑜伽士在伦敦
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
近年来，印度哲学对许多人产生了深刻而日益增长的吸引力，然而迄今为止，在这个国家阐释印度哲学的人完全是受西方思想和训练培养出来的，其结果是人们对吠檀多（Vedanta）智慧更深层的奥秘所知甚少，而且仅限于少数精选之人。没有多少人有勇气或直觉力，从那些主要为语言学家利益而作的厚重译本中，去寻求那崇高的知识——而这些知识实际上只会向一位在东方全部传统中成长起来的精通阐释者展现其真谛。
因此，一位记者写道，当我前去采访一位对西方人来说完全新颖的阐释者——斯瓦米·辨喜（Vivekananda），一位真正的印度瑜伽士时，我怀着兴趣，也不无好奇。他大胆地来到西方世界，阐述历经许多时代由苦行者和瑜伽士代代相传的传统教义，并为实现这一目标，昨晚在王子厅发表了一场演讲。
斯瓦米·辨喜是一个引人注目的人物，头戴头巾（或僧帽状的黑色布帽），面容沉静而慈祥。
当我询问他的名字是否有什么特殊含义时，斯瓦米说："在我现在被称呼的名字（斯瓦米·辨喜）中，第一个词是对游方僧（Sannyasin）的描述，即正式弃绝尘世之人；第二个词是我出家时所取的法号——所有游方僧都照例如此——它的字面意思是'辨别的喜悦'。"
"那么是什么促使您放弃世俗的常规生活呢，斯瓦米？"我问道。
"我从小就对宗教和哲学有着浓厚的兴趣，"他回答道，"而我们的经典教导说，弃世出离是人所能追求的最高理想。只需与一位伟大的导师（Guru）——罗摩克里希纳·帕拉马罕萨——相遇，便点燃了我追随他所践行之道路的最终决心，因为在他身上，我看到了自己最高理想的实现。"
"那么他是否创立了一个教派，而您现在代表这个教派？"
"没有，"斯瓦米迅速回答。"没有，他毕生致力于打破宗派主义和教条的壁垒。他没有成立任何教派。恰恰相反。他倡导并努力建立绝对的思想自由。他是一位伟大的瑜伽士。"
"那么您与这个国家的任何社团或教派都没有关系？既非神智学会，也非基督教科学派，也非其他任何组织？"
"毫无关系！"斯瓦米以清晰而令人印象深刻的语调说道。（他的脸像孩子一样神采飞扬，如此质朴、率直而真诚。）"我的教导是我对我们古代经典的个人诠释，是在我的导师照耀其上的光明中作出的。我不自称拥有任何超自然的权威。我的教导中凡是能吸引最高智慧、被思想者所接受的部分，其被采纳便是我的回报。""一切宗教，"他继续说道，"其目的都是以具体的形式教导虔信（Bhakti）、智慧（Jnana）或瑜伽。而吠檀多哲学是涵盖所有这些方法的抽象科学，这就是我所教导的，让每个人将其运用到自己的具体形式中。我让每个人参照自己的经验，当提到经典时，这些经典是可以获得的，每个人都可以自行研读。最重要的是，我不教导任何来自隐秘存在者通过可见代理人传话的权威，我也不自称从隐秘书籍或手稿中获得学问。我不是任何秘密社团的代言人，我也不相信这类团体能带来善果。真理依自身的权威而立，真理经得起光天化日的检验。"
"那么您不打算成立任何社团，斯瓦米？"我提议道。
"不会；绝不成立任何社团。我只教导隐藏在每个人心中、为一切众生所共有的真我（Atman）。一小群认识到真我并活在其光明中的强者，即使在今天也能改变整个世界，正如以往每一个时代中那些独自撑起一片天地的强者所做的那样。"
"您是刚从印度来的吗？"我问道——因为这位斯瓦米让人联想到东方的阳光。
"不是，"他回答道，"我在一八九三年于芝加哥举行的世界宗教议会上代表印度教。此后我一直在美国各地旅行和演讲。美国人民是最感兴趣的听众和最富同情心的朋友，我在那里的工作已经扎下了根基，所以我不久必须返回那个国家。"
"那么您对西方宗教的态度是什么，斯瓦米？"
"我阐述的是一种哲学，它可以作为世界上一切可能的宗教体系的基础，我对所有宗教的态度都是极其同情的——我的教导不与任何宗教对立。我将注意力集中在个人身上，使他变得强大，教导他自身即是神圣的，我呼吁人们意识到自身内在的神性。这实际上是每一种宗教——无论有意识还是无意识——的理想。"
"那么您在这个国家的活动将采取什么形式？"
"我希望以我所提及的教导来启迪个人，并鼓励他们以自己的方式向他人表达这些教导；让他们随意加以修改；我不以教条的方式来教导；真理最终必然会胜出。
"我工作所依赖的实际组织事务掌握在一两位朋友手中。十月二十二日，他们已安排我在皮卡迪利的王子厅，于晚上八点三十分向英国听众发表一次演讲。此事正在进行宣传。主题将围绕我哲学的核心——'自我认知'。之后我准备随机而动——参加人们客厅里或其他地方的聚会、回复信函，或进行个人讨论。在这个唯利是图的时代，我不妨提一下，我的一切活动都不是为了金钱报酬而进行的。"
随后我告别了这位我有幸见过的最具独创性的人之一。
English
Indian philosophy has in recent years had a deep and growing fascination for many minds, though up to the present time its exponents in this country have been entirely Western in their thought and training, with the result that very little is really known of the deeper mysteries of the Vedanta wisdom, and that little only by a select few. Not many have the courage or the intuition to seek in heavy translations, made greatly in the interests of philologists, for that sublime knowledge which they really reveal to an able exponent brought up in all the traditions of the East.
It was therefore with interest and not without some curiosity, writes a correspondent, that I proceeded to interview an exponent entirely novel to Western people in the person of the Swami Vivekananda, an actual Indian Yogi, who has boldly undertaken to visit the Western world to expound the traditional teaching which has been handed down by ascetics and Yogis through many ages and who in pursuance of this object, delivered a lecture last night in the Princes' Hall.
The Swami Vivekananda is a striking figure with his turban (or mitre-shaped black cloth cap) and his calm but kindly features.
On my inquiring as to the significance, if any, of his name, the Swami said: "Of the name by which I am now known (Swami Vivekananda), the first word is descriptive of a Sannyâsin, or one who formally renounces the world, and the second is the title I assumed — as is customary with all Sannyasins — on my renunciation of the world, it signifies, literally, 'the bliss of discrimination'."
"And what induced you to forsake the ordinary course of the world, Swami?" I asked.
"I had a deep interest in religion and philosophy from my childhood," he replied, "and our books teach renunciation as the highest ideal to which man can aspire. It only needed the meeting with a great Teacher — Ramakrishna Paramahamsa — to kindle in me the final determination to follow the path he himself had trod, as in him I found my highest ideal realised."
"Then did he found a sect, which you now represent?"
"No", replied the Swami quickly. "No, his whole life was spent in breaking down the barriers of sectarianism and dogma. He formed no sect. Quite the reverse. He advocated and strove to establish absolute freedom of thought. He was a great Yogi."
"Then you are connected with no society or sect in this country? Neither Theosophical nor Christian Scientist, nor any other?"
"None whatever!" said the Swami in clear and impressive tones. (His face lights up like that of a child, it is so simple, straightforward and honest.) "My teaching is my own interpretation of our ancient books, in the light which my Master shed upon them. I claim no supernatural authority. Whatever in my teaching may appeal to the highest intelligence and be accepted by thinking men, the adoption of that will be my reward." "All religions", he continued, "have for their object the teaching either of devotion, knowledge, or Yoga, in a concrete form. Now, the philosophy of Vedanta is the abstract science which embraces all these methods, and this it is that I teach, leaving each one to apply it to his own concrete form. I refer each individual to his own experiences, and where reference is made to books, the latter are procurable, and may be studied by each one for himself. Above all, I teach no authority proceeding from hidden beings speaking through visible agents, any more than I claim learning from hidden books or manuscripts. I am the exponent of no occult societies, nor do I believe that good can come of such bodies. Truth stands on its own authority, and truth can bear the light of day."
"Then you do not propose to form any society. Swami?" I suggested.
"None; no society whatever. I teach only the Self hidden in the heart of every individual and common to all. A handful of strong men knowing that Self and living in Its light would revolutionise the world, even today, as has been the case by single strong men before each in his day."
"Have you just arrived from India?" I inquired — for the Swami is suggestive of Eastern suns.
"No," he replied, "I represented the Hindu religion at the Parliament of Religions held at Chicago in 1893. Since then I have been travelling and lecturing in the United States. The American people have proved most interested audiences and sympathetic friends, and my work there has so taken root that I must shortly return to that country."
"And what is your attitude towards the Western religions, Swami?"
"I propound a philosophy which can serve as a basis to every possible religious system in the world, and my attitude towards all of them is one of extreme sympathy — my teaching is antagonistic to none. I direct my attention to the individual, to make him strong, to teach him that he himself is divine, and I call upon men to make themselves conscious of this divinity within. That is really the ideal — conscious or unconscious — of every religion."
"And what shape will your activities take in this country?"
"My hope is to imbue individuals with the teachings to which I have referred, and to encourage them to express these to others in their own way; let them modify them as they will; I do not teach them as dogmas; truth at length must inevitably prevail.
"The actual machinery through which I work is in the hands of one or two friends. On October 22, they have arranged for me to deliver an address to a British audience at Princes' Hall, Piccadilly, at 8-30 p.m. The event is being advertised. The subject will be on the key of my philosophy — 'Self-Knowledge'. Afterwards I am prepared to follow any course that opens — to attend meetings in people's drawing-rooms or elsewhere, to answer letters, or discuss personally. In a mercenary age I may venture to remark that none of my activities are undertaken for a pecuniary reward."
I then took my leave from one of the most original of men that I have had the honour of meeting.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。