阿迪卡里瓦达的弊端
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中文
资格论之弊害
在一次问答课上，话题转到了资格论（Adhikarivada），即关于特殊权利与特权的学说。斯瓦米吉激烈地指出了由此产生的种种弊害，大意如下：
尽管我对古代仙人（Rishis）怀有一切敬意，但我不得不谴责他们教导人民的方法。他们总是要求人民做某些事情，却从不向他们解释其中的原因。这种方法从根本上就是有害的；它非但没有帮助人们达到目的，反而在他们肩上压了一堆毫无意义的废话。他们隐藏目的的借口是，即使将真正的含义呈现给人们，人们也无法理解，因为他们不是合格的接受者。资格论不过是纯粹自私的产物。他们知道，一旦在自己的专门学问上启蒙了民众，他们作为民众导师的优越地位就会丧失。因此他们竭力维护这套理论。如果你认为一个人太软弱而无法接受这些教导，你就更应该努力去教育他；你应该给予他更多而非更少的教导，以训练他的智力，使他能够理解更深奥的问题。这些资格论的鼓吹者忽视了一个巨大的事实——人类灵魂具有无限的可能性。每个人都有能力接受知识，只要知识是用他自己的语言来传授的。一个无法说服他人的教师，应该为自己无法用人民自己的语言去教导他们而自责痛哭，而不是诅咒他们，判定他们只能生活在无知和迷信中，还抬出什么高等知识不适合他们的借口。大胆地说出真理吧，不必害怕它会让弱者困惑。人是自私的；他们不愿让别人达到与自己同等的知识水平，唯恐失去自己凌驾于他人之上的特权和声望。他们的论点是，最高灵性真理的知识会在心智薄弱者的理解中造成混乱，因此有这样的诗句：
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३- २६॥
——"不应动摇那些执着于行动的无知者的信念：智者应自身坚定地行动，引导无知者从事一切工作。"（薄伽梵歌（Gita），第三章第二十六节）
我无法相信这种自相矛盾的说法——光明带来更深的黑暗。这就好比说在萨奇达南达（Sachchidananda）的海洋中，在绝对存在与不朽的海洋中会失去生命。何等荒谬！知识意味着从无知所导致的错误中获得自由。知识为错误铺路！觉悟导致混乱！这可能吗？人们没有足够的勇气说出广博的真理，因为害怕失去民众的尊敬。他们试图在真实永恒的真理与民众荒谬的偏见之间妥协调和，由此建立了这样的学说——必须遵从民俗（Lokachara）和地方习俗（Deshachara）。不要妥协！不要粉饰！不要用鲜花掩盖尸体！抛弃那些诸如"然而民众的习俗必须遵从"之类的经文。胡说！这种妥协的结果是，伟大的真理很快被埋葬在垃圾堆下，而那些垃圾反被人们热切地当作真正的真理来持守。即使是薄伽梵歌（Gita）中由室利克里希纳（Krishna）大胆宣说的伟大真理，也在后世弟子的手中蒙上了妥协的色彩，其结果是，这部世界上最伟大的经典如今被曲解出许多令人误入歧途的东西。
这种妥协的企图源于彻头彻尾的懦弱。要勇敢！我的孩子们首先应该勇敢。在任何事上都绝不妥协。将最高的真理广为传播。不要害怕失去你们的尊敬，也不要害怕引起不愉快的摩擦。请放心，如果你不顾一切诱惑而坚守真理，你将获得一种天赐的力量，在这种力量面前，人们会不敢在你面前说出你所不相信的东西。如果你能连续十四年严格地奉行真理，毫不偏离，人们就会被你所说的话所折服。如此，你将给予大众最大的恩赐，解开他们的枷锁，提升整个民族。
English
THE EVILS OF ADHIKARIVADA
In one of his question classes the talk drifted on to the Adhikârivâda, or the doctrine of special rights and privileges, and Swamiji in pointing out vehemently the evils that have resulted from it spoke to the following effect:
With all my respects for the Rishis of yore, I cannot but denounce their method in instructing the people. They always enjoined upon them to do certain things but took care never to explain to them the reason for it. This method was pernicious to the very core; and instead of enabling men to attain the end, it laid upon their shoulders a mass of meaningless nonsense. Their excuse for keeping the end hidden from view was that the people could not have understood their real meaning even if they had presented it to them, not being worthy recipients. The Adhikarivada is the outcome of pure selfishness. They knew that by this enlightenment on their special subject they would lose their superior position of instructors to the people. Hence their endeavour to support this theory. If you consider a man too weak to receive these lessons, you should try the more to teach and educate him; you should give him the advantage of more teaching, instead of less, to train up his intellect, so as to enable him to comprehend the more subtle problems. These advocates of Adhikarivada ignored the tremendous fact of the infinite possibilities of the human soul. Every man is capable of receiving knowledge if it is imparted in his own language. A teacher who cannot convince others should weep on account of his own inability to teach the people in their own language, instead of cursing them and dooming them to live in ignorance and superstition, setting up the plea that the higher knowledge is not for them. Speak out the truth boldly, without any fear that it will puzzle the weak. Men are selfish; they do not want others to come up to the same level of their knowledge, for fear of losing their own privilege and prestige over others. Their contention is that the knowledge of the highest spiritual truths will bring about confusion in the understanding of the weak-minded men, and so the Shloka goes:
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥३- २६॥
— "One should not unsettle the understanding of the ignorant, attached to action (by teaching them Jnâna): the wise man, himself steadily acting, should engage the ignorant in all work" (Gita, III. 26).
I cannot believe in the self-contradictory statement that light brings greater darkness. It is like losing life in the ocean of Sachchidânanda, in the ocean of Absolute Existence and Immortality. How absurd! Knowledge means freedom from the errors which ignorance leads to. Knowledge paving the way to error! Enlightenment leading to confusion! Is it possible? Men are not bold enough to speak out broad truths, for fear of losing the respect of the people. They try to make a compromise between the real, eternal truths and the nonsensical prejudices of the people, and thus set up the doctrine that Lokâchâras (customs of the people) and Deshâchâras (customs of the country) must be adhered to. No compromise! No whitewashing! No covering of corpses beneath flowers! Throw away such texts as, "तथापि लोकाचारः —Yet the customs of the people have to be be followed." Nonsense! The result of this sort of compromise is that the grand truths are soon buried under heaps of rubbish, and the latter are eagerly held as real truths. Even the grand truths of the Gita, so boldly preached by Shri Krishna, received the gloss of compromise in the hands of future generations of disciples, and the result is that the grandest scripture of the world is now made to yield many things which lead men astray.
This attempt at compromise proceeds from arrant downright cowardice. Be bold! My children should be brave, above all. Not the least compromise on any account. Preach the highest truths broadcast. Do not fear losing your respect or causing unhappy friction. Rest assured that if you serve truth in spite of temptations to forsake it, you will attain a heavenly strength in the face of which men will quail to speak before you things which you do not believe to be true. People will be convinced of what you will say to them if you can strictly serve truth for fourteen years continually, without swerving from it. Thus you will confer the greatest blessing on the masses, unshackle their bandages, and uplift the whole nation.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。