印度教在民族基础上的复兴
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中文
在民族基础上复兴印度教
（《觉醒的印度》，1898年9月）
在《觉醒的印度》杂志的一位记者近日对辨喜（Vivekananda）的一次专访中，这位伟大的导师被问道："斯瓦米吉，您认为您所领导的运动最显著的特征是什么？"
"进取，"斯瓦米立刻回答道，"仅在宗教意义上的进取。其他教派和团体已将灵性传遍了整个印度，但自佛陀（Buddha）时代以来，我们是第一个突破藩篱、试图以传教热忱泽被世界的群体。"
"那您认为您的运动对于印度而言有何使命？"
"寻找印度教的共同根基，并唤醒民族对此的自觉意识。目前，在'印度教徒'这一名称下包含三个派别——正统派、莫卧儿时期的改革教派，以及当代的改革教派。从南到北的印度教徒只在一个问题上达成共识，即不吃牛肉。"
"难道不是对吠陀（Vedas）的共同热爱吗？"
"当然不是。这正是我们要重新唤醒的。印度至今尚未真正消化佛陀的事业。她被佛陀的声音所催眠，而非被其唤醒。"
"您如何看待佛教在当今印度的重要性？"
"这是显而易见且影响深远的。你看，印度从不失去任何东西，只是她需要时间将一切化为筋骨。佛陀对动物祭祀所给予的打击，印度至今未能恢复；佛陀说'勿杀牛'，于是杀牛对我们来说便成了不可能之事。"
"在您所说的三个派别中，您认同哪一个，斯瓦米吉？"
"全部认同。我们是正统的印度教徒，"斯瓦米说道，"但是，"他忽然以极其诚挚和强调的语气补充道，"我们绝不将自己与'不可接触主义'相混同。那不是印度教；我们的经典中从无此说；那是一种非正统的迷信，长久以来妨碍了民族的效能。"
"那么您真正渴望的是民族效能？"
"当然。你能说出印度应当处于雅利安各民族低潮中的任何理由吗？她在智慧上逊色吗？她在技艺上逊色吗？看看她的艺术、她的数学、她的哲学，你能回答'是'吗？所需要的只是她应当从催眠中醒来，从漫长的沉睡中觉醒，在民族的等级序列中恢复其应有的地位。"
"但印度始终拥有其深邃的内在生命。斯瓦米吉，您不担心在试图使她活跃起来的过程中，会夺走她唯一的伟大宝藏吗？"
"完全不会。过去的历史造就了印度的内在生命和西方的外在活力。迄今为止，二者一直分道扬镳。如今，是时候将它们合而为一了。罗摩克里希纳（Ramakrishna）帕拉玛罕萨的内在生命深不可测，然而在外在层面上，谁又比他更积极？这就是秘密所在。让你的生命如大海般深邃，但也让它如天空般辽阔。
"有趣的是，"斯瓦米继续说道，"内在生命往往在外在条件最为局促和受限的地方得到最深刻的发展。但这是一种偶然的——而非本质的——关联，如果我们在印度端正自身，整个世界都将因此而得到提升。因为，我们难道不是一体的吗？"
"您最后的话，斯瓦米吉，引出了另一个问题。在这场觉醒的印度教运动中，室利·罗摩克里希纳扮演着怎样的角色？"
"这不是由我来决定的，"斯瓦米说道。"我从未宣扬个人崇拜。我自己的生命受这位伟大灵魂的热忱所引导；但他人将自行决定他们在多大程度上分享这种态度。灵感并非仅通过一个渠道——无论它多么伟大——过滤到世界。每一代人都应获得新的启迪。我们难道不都是神吗？"
"谢谢。我只有最后一个问题要问您。您已经阐明了您的运动对本国人民的态度和使命。您能否以同样的方式概括您整体的行动方法？"
"我们的方法，"斯瓦米说道，"很容易描述。它不过是重新确认民族生命。佛陀宣扬出离。印度听从了，然而在六个世纪内她达到了最伟大的高度。秘密就在这里。印度的民族理想是出离与服务。在这些方面加强她，其余的一切自会水到渠成。在这个国家，灵性的旗帜高举得越高越好。唯有在灵性之中，方有救赎。"
English
Reawakening Of Hinduism On A National Basis
(Prabuddha Bharata, September, 1898)
In an interview which a representative of Prabuddha Bharata had recently with the Swami Vivekananda, that great Teacher was asked: "What do you consider the distinguishing feature of your movement, Swamiji?"
"Aggression," said the Swami promptly, "aggression in a religious sense only. Other sects and parties have carried spirituality all over India, but since the days of Buddha we have been the first to break bounds and try to flood the world with missionary zeal."
"And what do you consider to be the function of your movement as regards India?'
"To find the common bases of Hinduism and awaken the national consciousness to them. At present there are three parties in India included under the term 'Hindu' — the orthodox, the reforming sects of the Mohammedan period, and the reforming sects of the present time. Hindus from North to South are only agreed on one point, viz. on not eating beef."
"Not in a common love for the Vedas?"
"Certainly not. That is just what we want to reawaken. India has not yet assimilated the work of Buddha. She is hypnotised by his voice, not made alive by it."
"In what way do you see this importance of Buddhism in India today?"
"It is obvious and overwhelming. You see India never loses anything; only she takes time to turn everything into bone and muscle. Buddha dealt a blow at animal sacrifice from which India has never recovered;and Buddha said, 'Kill no cows', and cow-killing is an impossibility with us."
"With which of the three parties you name do you identify yourself, Swamiji?"
"With all of them. We are orthodox Hindus," said the Swami, "but", he added suddenly with great earnestness and emphasis, "we refuse entirely to identify ourselves with 'Don't-touchism'. That is not Hinduism: it is in none of our books; it is an unorthodox superstition which has interfered with national efficiency all along the line."
"Then what you really desire is national efficiency?"
"Certainly. Can you adduce any reason why India should lie in the ebb-tide of the Aryan nations? Is she inferior in intellect? Is she inferior in dexterity? Can you look at her art, at her mathematics, at her philosophy, and answer 'yes'? All that is needed is that she should de-hypnotise herself and wake up from her age-long sleep to take her true rank in the hierarchy of nations."
"But India has always had her deep inner life. Are you not afraid, Swamiji, that in attempting to make her active you may take from her, her one great treasure?"
"Not at all. The history of the past has gone to develop the inner life of India and the activity (i.e. the outer life) of the West. Hitherto these have been divergent. The time has now come for them to unite. Ramakrishna Paramahamsa was alive to the depths of being, yet on the outer plane who was more active? This is the secret. Let your life be as deep as the ocean, but let it also be as wide as the sky.
"It is a curious thing", continued the Swami, "that the inner life is often most profoundly developed where the outer conditions are most cramping and limiting. But this is an accidental — not an essential — association, and if we set ourselves right here in India, the world will be 'tightened'. For are we not all one?"
"Your last remarks, Swamiji, raise another question. In what sense is Shri Ramakrishna a part of this awakened Hinduism?"
"That is not for me to determine", said the Swami. "I have never preached personalities. My own life is guided by the enthusiasm of this great soul; but others will decide for themselves how far they share in this attitude. Inspiration is not filtered out to the world through one channel, however great. Each generation should be inspired afresh. Are we not all God?"
"Thank you. I have only one question more to ask you. You have defined the attitude and function of your movement with regard to your own people. Could you in the same way characterise your methods of action as a whole?"
"Our method", said the Swami, "is very easily described. It simply consists in reasserting the national life. Buddha preached renunciation. India heard, and yet in six centuries she reached heir greatest height. The secret lies there. The national ideals of India are renunciation and service. Intensify her in those channels, and the rest will take carte of itself. The banner of the spiritual cannot be raised too high in this country. In it alone is salvation.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。