自在天与梵
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中文
自在天与梵
在欧洲期间，有人问及自在天（Ishvara）在吠檀多（Vedanta）哲学中的确切地位，辨喜（Vivekananda）对此作了如下定义：
"自在天是一切个体的总和，但他本身也是一个个体，正如人体是一个整体，而其中的每个细胞都是独立的个体。总相（Samashti）即集合体，等同于神；别相（Vyashti）即分析后的个体，等同于个我（Jiva）。因此，自在天的存在依赖于个我的存在，正如身体依赖于细胞，反之亦然。如此，个我与自在天是共存的；一者存在，另一者必然存在。此外，除了我们这个地球之外，在所有更高的境界中，善远远超过恶，因此这个总和（自在天）可以说是全善的。全能与全知是显而易见的属性，仅从总体性这一事实即可证明，无需另行论证。梵（Brahman）超越了这两者，不是一种有条件的状态；它是唯一不由众多单元组成的实体，是贯穿从细胞到神的一切万有的根本原理，没有它，万物皆不能存在；一切真实的存在就是这个原理，即梵。当我认识到我就是梵时，唯我独存；对于他人亦是如此。因此，每个人都是那个原理的全体。"
English
ISHVARA AND BRAHMAN
In reply to a question as to the exact position of Ishvara in Vedantic Philosophy, the Swami Vivekananda, while in Europe, gave the following definition:
"Ishvara is the sum total of individuals, yet He is an Individual, as the human body is a unit, of which each cell is an individual. Samashti or collected equals God; Vyashti or analysed equals the Jiva. The existence of Ishvara, therefore, depends on that of Jiva, as the body on the cell, and vice versa. Thus, Jiva and Ishvara are coexistent beings; when one exists, the other must. Also, because, except on our earth, in all the higher spheres, the amount of good being vastly in excess of the amount of evil, the sum total (Ishvara) may be said to be all-good. Omnipotence and omniscience are obvious qualities and need no argument to prove from the very fact of totality. Brahman is beyond both these and is not a conditioned state; it is the only Unit not composed of many units, the principle which runs through all from a cell to God, without which nothing can exist; and whatever is real is that principle, or Brahman. When I think I am Brahman, I alone exist; so with others. Therefore, each one is the whole of that principle."
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。