论虔信瑜伽
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中文
论虔信瑜伽（Bhakti-Yoga）
二元论者认为，除非有一位手持权杖、随时准备惩罚你的上帝，否则你不可能有道德。这怎么说呢？假设一匹马来给我们做一场关于道德的演讲，就是那种只有在鞭子抽打下才会走动的可怜的出租马车马，它已经习惯了鞭子。它开始谈论人类，说人类一定非常不道德。为什么？"因为据我所知，他们没有定期挨鞭子。"对鞭子的恐惧只会使人更加不道德。
你们都说有一位上帝，而且他是一位无所不在的存在。闭上眼睛，想想他是什么。你发现了什么？你在把无所不在的观念带入脑海时，想到的不是大海，就是蓝天，或者一片广阔的草地，或者你生活中见过的类似事物。如果是这样，你所说的无所不在的上帝就毫无意义；对你来说，它完全没有任何含义。上帝的其他一切属性也是如此。我们对全能或全知有什么概念呢？我们没有任何概念。宗教就是实证，当你能够实证这个理念时，我才称你为上帝的崇拜者。在那之前，不过是在拼读文字罢了。正是这种实证的力量构成了宗教；无论你在脑中塞进了多少教条、多少哲学、多少伦理书籍，都无关紧要——重要的只是你本身是什么，以及你实证了什么。
人格化的上帝就是透过摩耶（Maya）的迷雾所看到的同一个绝对者。当我们以五种感官来接近他时，我们只能把他看作人格化的上帝。其中的道理是，真我（Atman）不能被客体化。认知者怎能认知自身？但是它可以投射出一个影子，如果那也能被称为客体化的话。因此，那个影子的最高形式，那个将自身客体化的最高尝试，就是人格化的上帝。真我是永恒的主体，而我们一直在挣扎着将真我客体化。从这种挣扎中产生了这个现象世界以及我们所谓的物质等等。但这些都是非常微弱的尝试，而我们所能达到的真我的最高客体化就是人格化的上帝。这种客体化是揭示我们自身本性的尝试。根据数论（Sankhya）学派，自然向灵魂展示所有这些经验，当灵魂获得了真正的经验时，它就会认识自己的本性。根据不二论（Advaita）吠檀多（Vedanta）学者的观点，灵魂在挣扎着显现自身。经过漫长的挣扎，它发现主体必须永远是主体；然后不执着开始了，它便获得了自由。
当一个人达到了那种完美的境界时，他与人格化的上帝具有同样的本性。"我与我父原为一。"他知道自己与梵（Brahman）——绝对者——是一体的，并且像人格化的上帝一样投射自身。他在游戏——就像最强大的国王有时也会玩玩偶一样。
某些想象有助于打破其他束缚。整个宇宙都是想象，但一组想象可以治愈另一组。那些告诉我们世间有罪恶、有悲苦、有死亡的想象是可怕的。但另一组——你是神圣的，上帝存在，没有痛苦——这些是善的，有助于打破其他想象的束缚。能够打断锁链所有环节的最高想象，就是人格化的上帝。
去说"主啊，请照管这件事，赐予我那件东西；主啊，我向你献上我小小的祈祷，你就赐给我日常所需之物；主啊，治好我的头痛"，诸如此类——这些不是虔信（Bhakti）。这些是宗教的最低层次。这些是业（Karma）的最低形式。如果一个人用全部的心智能量来满足他的身体及其欲望，那么请告诉我他和动物有什么区别。虔信是更高的境界，甚至高于渴望天堂。天堂的概念不过是一个享乐加倍的地方。那怎么可能是上帝呢？
只有愚人才会追逐感官享乐。活在感官中是容易的。沿着旧有的轨迹吃吃喝喝是更容易的；但这些现代哲学家想要告诉你的，是把这些舒适的观念贴上宗教的标签。这样的学说是危险的。死亡存在于感官之中。在灵性层面上的生命才是唯一的生命，在任何其他层面上的生命不过是死亡；整个人生只能被描述为一座健身房。我们必须超越它才能享受真正的生命。
只要"勿触我"主义是你的信条，厨房里的锅是你的神灵，你就不可能在灵性上提升。宗教与宗教之间所有那些细微的差别不过是文字之争、无稽之谈。每个人都认为"这是我独创的观点"，并且想要按自己的方式行事。斗争就是这样产生的。
在批评他人时，我们总是愚蠢地把自己生命中某个特别光辉的方面作为全部，拿来与他人生命中阴暗的方面相比较。这样我们在评判个人时就犯了错误。
通过狂热和偏执，一种宗教无疑可以迅速传播，但真正牢固地建立在坚实基础上的宗教弘扬，是给每个人以自由发表意见的权利，从而将他提升到更高的道路上，尽管这个过程是缓慢的。
首先让灵性观念在这片土地（印度）上如洪水般遍布，然后其他观念自然会跟随。灵性与灵性知识的赠予是最高的，因为它能免除无数次的轮回（Samsara）；其次是世俗知识的赠予，因为它打开人类通向灵性知识的眼界；再次是拯救生命；第四是食物的赠予。
即使在修行灵修（Sadhana）的过程中身体毁灭了，就让它去吧，那又怎样？通过持续地与圣者（Sadhu）为伴，实证终将在时机成熟时到来。终有一天人会明白，即使是为他人准备一支旱烟管（Chhilam），也远比百万次冥想更伟大。一个能妥善准备旱烟管的人，同样也能妥善地冥想。
诸天神不过是高度进化的已逝之人。我们可以从他们那里获得帮助。
不是任何人都能成为阿阇梨（Acharya，人类的导师（Guru））；但许多人可以成为解脱（Moksha）者。对于解脱者来说，整个世界看起来就像一场梦，但阿阇梨必须站在两种状态之间。他必须具有世界是真实的这一知识，否则他为什么要教导？但如果他没有实证世界如梦，那他就不比普通人强，他又能教什么呢？导师必须承担弟子的罪业（Karma）之担；这就是为什么即使在大能阿阇梨的身体中也会出现疾病和其他病痛的原因。但如果他不够圆满，这些就会侵袭他的心智，他便会堕落。因此，做一位阿阇梨是困难的。
成为一位即身解脱者（Jivanmukta，在此生中即获自由者）比成为一位阿阇梨更容易。因为前者知道世界如梦，与之无关；但阿阇梨知道世界如梦，却仍必须留在其中工作。不是每个人都能成为阿阇梨。阿阇梨是神圣力量通过其运作的人。成为阿阇梨的那个身体与任何其他人的身体截然不同。有一门科学是用来保持那个身体处于完美状态的。他的是最精微的有机体，极度敏感，能够感受强烈的喜悦和强烈的痛苦。他是超乎寻常的。
在生活的每一个领域，我们都发现是内在的人格在获得胜利，而人格就是一切成功的秘密。
在何处也找不到像纳迪亚先知（Nadia）薄伽梵室利克里希纳·柴坦尼亚（Krishna Chaitanya）那样崇高的情感展现。
室利罗摩克里希纳（Ramakrishna）是一股力量。你不应该认为他的教义是这样的或那样的。他是一种力量，至今仍活在他的弟子中，在世界上运作着。我看到他的思想在不断成长。他仍在成长。室利罗摩克里希纳既是即身解脱者，也是阿阇梨。
English
ON BHAKTI-YOGA
The dualist thinks you cannot be moral unless you have a God with a rod in His hand, ready to punish you. How is that? Suppose a horse had to give us a lecture on morality, one of those very wretched cab-horses who move only with the whip, to which he has become accustomed. He begins to speak about human beings and says that they must be very immoral. Why? "Because I know they are not whipped regularly." The fear of the whip only makes one more immoral.
You all say there is a God and that He is an omnipresent Being. Close your eyes and think what He is. What do you find? Either you are thinking, in bringing the idea of omnipresence in your mind, of the sea, or the blue sky, or an expanse of meadow, or such things as you have seen in your life. If that is so, you do not mean anything by omnipresent God; it has no meaning at all to you. So with every other attribute of God. What idea have we of omnipotence or omniscience? We have none. Religion is realising, and I shall call you a worshipper of God when you have become able to realise the Idea. Before that it is the spelling of words and no more. It is this power of realisation that makes religion; no amount of doctrines or philosophies, or ethical books, that you may have stuffed into your brain, will matter much — only what you are and what you have realised.
The Personal God is the same Absolute looked at through the haze of Mâyâ. When we approach Him with the five senses, we can see Him only as the Personal God. The idea is that the Self cannot be objectified. How can the Knower know Itself ? But It can cast a shadow, as it were, if that can be called objectification. So the highest form of that shadow, that attempt at objectifying Itself, is the Personal God. The Self is the eternal subject, and we are struggling all the time to objectify that Self. And out of that struggle has come this phenomenal universe and what we call matter, and so on. But these are very weak attempts, and the highest objectification of the Self possible to us is the Personal God. This objectification is an attempt to reveal our own nature. According to the Sânkhya, nature is showing all these experiences to the soul, and when it has got real experience it will know its own nature. According to the Advaita Vedantist, the soul is struggling to reveal itself. After long struggle, it finds that the subject must always remain the subject; and then begins non-attachment, and it becomes free.
When a man has reached that perfect state, he is of the same nature as the Personal God. "I and my Father are one." He knows that he is one with Brahman, the Absolute, and projects himself as the Personal God does. He plays — as even the mightiest of kings may sometimes play with dolls.
Some imaginations help to break the bondage of the rest. The whole universe is imagination, but one set of imaginations will cure another set. Those that tell us that there is sin and sorrow and death in the world are terrible. But the other set — thou art holy, there is God, there is no pain — these are good, and help to break the bondage of the others. The highest imagination that can break all the links of the chain is that of the Personal God.
To go and say, "Lord, take care of this thing and give me that; Lord, I give you my little prayer and you give me this thing of daily necessity; Lord, cure my headache", and all that — these are not Bhakti. They are the lowest states of religion. They are the lowest form of Karma. If a man uses all his mental energy in seeking to satisfy his body and its wants, show me the difference between him and an animal. Bhakti is a higher thing higher than even desiring heaven. The idea of heaven is of a place of intensified enjoyment. How can that be God?
Only the fools rush after sense-enjoyments. It is easy to live in the senses. It is easier to run in the old groove, eating and drinking; but what these modern philosophers want to tell you is to take these comfortable ideas and put the stamp of religion on them. Such a doctrine is dangerous. Death lies in the senses. Life on the plane of the Spirit is the only life, life on any other plane is mere death; the whole of this life can be only described as a gymnasium. We must go beyond it to enjoy real life.
As long as touch-me-not-ism is your creed and the kitchen-pot your deity, you cannot rise spiritually. All the petty differences between religion and religion are mere word-struggles, nonsense. Everyone thinks, "This is my original idea", and wants to have things his own way. That is how struggles come.
In criticising another, we always foolishly take one especially brilliant point as the whole of our life and compare that with the dark ones in the life of another. Thus we make mistakes in judging individuals.
Through fanaticism and bigotry a religion can be propagated very quickly, no doubt, but the preaching of that religion is firm-based on solid ground, which gives everyone liberty to his opinions and thus uplifts him to a higher path, though this process is slow
First deluge the land (India) with spiritual ideas, then other ideas will follow The gift of spirituality and spiritual knowledge is the highest, for it saves from many and many a birth; the next gift is secular knowledge, as it opens the eyes of human beings towards that spiritual knowledge; the next is the saving of life; and the fourth is the gift of food.
Even if the body goes in practicing Sâdhanâs (austerities for realisation), let it go; what of that? Realisation will come in the fullness of time, by living constantly in the company of Sâdhus (holy men). A time comes when one understands that to serve a man even by preparing a Chhilam (earthen pipe) of tobacco is far greater than millions of meditations. He who can properly prepare a Chhilam of tobacco can also properly meditate.
Gods are nothing but highly developed dead men. We can get help from them.
Anyone and everyone cannot be an Âchârya (teacher of mankind); but many may become Mukta (liberated). The whole world seems like a dream to the liberated, but the Acharya has to take up his stand between the two states. He must have the knowledge that the world is true, or else why should he teach? Again, if he has not realised the world as a dream, then he is no better than an ordinary man, and what could he teach? The Guru has to bear the disciple's burden of sin; and that is the reason why diseases and other ailments appear even in the bodies of powerful Acharyas. But if he be imperfect, they attack his mind also, and he falls. So it is a difficult thing to be an Acharya.
It is easier to become a Jivanmukta (free in this very life) than to be an Acharya. For the former knows the world as a dream and has no concern with it; but an Acharya knows it as a dream and yet has to remain in it and work. It is not possible for everyone to be an Acharya. He is an Acharya through whom the divine power acts. The body in which one becomes an Acharya is very different from that of any other man. There is a science for keeping that body in a perfect state. His is the most delicate organism, very susceptible, capable of feeling intense joy and intense suffering. He is abnormal.
In every sphere of life we find that it is the person within that triumphs, and that personality is the secret of all success.
Nowhere is seen such sublime unfoldment of feeling as in Bhagavân Shri Krishna Chaitanya, the Prophet of Nadia.
Shri Ramakrishna is a force. You should not think that his doctrine is this or that. But he is a power, living even now in his disciples and working in the world. I saw him growing in his ideas. He is still growing. Shri Ramakrishna was both a Jivanmukta and an Acharya.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。