二十二 阿拉辛迦
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
二十二
美利坚合众国， 一八九四年十一月三十日。
亲爱的阿拉辛伽：
得悉留声机与信函均已安全送达，甚感欣慰。报纸剪报无需再寄，此类剪报已如潮水般涌至，已然足够。现在，请将精力投入组织工作之中。我已在纽约创立了一个，副会长不日将致函于你，请与他们保持通信联络。我希望不久后能在其他几处也建立起来。我们必须整合力量——并非为了创立一个宗派，也非为了宗教事务，而是为了其世俗事务层面。必须发起一场有力的宣传运动，请诸位集思广益，共同组织。
关于罗摩克里希纳（Ramakrishna）神迹之说，实属无稽之谈！……神迹，我既不了解，也无从理解。难道罗摩克里希纳降临世间，所为者不过是将美酒变作古普塔的药物？主啊，救我脱离这般加尔各答之人！如此素材，何以为用！若他们能秉持展示他降世所为、所传之理念，为室利·罗摩克里希纳写就一部真实的传记，便请尽力去做；否则，就请莫要扭曲他的生平与言教。此等人等竟欲求知上帝，而他们眼中的室利·罗摩克里希纳，无非是些幻术把戏！……现在，请让吉迪（Kidi）翻译他的爱心、他的智慧（Jnana）、他的教化、他的兼容并蓄等等——这才是主题所在。室利·罗摩克里希纳的一生，犹如一盏非凡的探照灯，在其光照之下，人们才能真正领悟印度教（Hindu religion）之全貌。他是吠陀（Vedas）一切理论知识的活生生的范例。他以自身的生命展示了圣哲们与化身们（Rishis and Avataras）真正所欲传授的教义。典籍不过是理论，而他便是实证。此人在五十一年间，活出了五千年民族精神生活的精华，从而将自身升华为后世的活生生的范例。吠陀只有凭借他关于"阿瓦斯塔"（Avastha）或曰境界层次的理论，方能得到阐明，各种经典（Shastras）方能得到调和——我们不仅必须宽容他人，更应积极地包容他人，而真理乃是一切宗教之基础。就此思路，一部极具感染力且优美动人的传记完全可以写就。好，一切俱有其时。请避免一切涉及男女之事的不规范、粗鄙之语……因为其他民族视提及此类事物为极度失礼之举，而他的英文传记将为全世界所阅读。我读到了一部寄来的孟加拉语传记，充斥着此类字眼……务请谨慎，仔细规避此类词语与表达。加尔各答的友人们毫无半分才干可言；然而他们却各执己见，彰显个性。他们自视过高，听不进任何劝告。面对这些了不起的绅士们，我真不知如何是好。对那个方向，我已不抱多少希望。主的旨意自有其成全之道。我对那部孟加拉语书籍深感羞愧。笔者或许自以为是一位坦诚的真相记录者，忠实保留了薄伽梵（Paramahamsa）的原话，却忘了罗摩克里希纳在女士面前从不使用那样的语言。而此人却期望其著作由男女同读！主啊，救我脱离愚者！他们又自有其怪癖；他们都自称了解他！胡说八道，荒谬至极……乞丐摆出君王的架势！愚者自以为无所不知！渺小的奴隶以为自己便是主人！此乃其真实处境。我不知如何应对，主啊，救救我吧。我对马德拉斯（Madras）满怀希望。请继续推进你们的工作，莫受加尔各答之人摆布。以将来或有一人回心转意的希望，与他们维持友善的关系。但请独立地推进你们的工作。"饭已做好，方有众多宾客入席。"务请谨慎，埋头苦干。
永远祝福你的，
辨喜（Vivekananda）。
English
XXII
U. S. A., 30th November, 1894.
Dear Alasinga,
I am glad to leant that the phonograph and the letter have reached you safely. You need not send any more newspaper cuttings. I have been deluged with them. Enough of that. Now go to work for the organisation. I have started one already in New York and the Vice-President will soon write to you. Keep correspondence with them. Soon I hope to get up a few in other places. We must organise our forces not to make a sect — not on religious matters, but on the secular business part of it. A stirring propaganda must be launched out. Put your heads together and organise.
What nonsense about the miracle of Ramakrishna! . . .Miracles I do not know nor understand. Had Ramakrishna nothing to do in the world but turning wine into the Gupta's medicine? Lord save me from such Calcutta people! What materials to work with! If they can write a real life of Shri Ramakrishna with the idea of showing what he came to do and teach, let them do it, otherwise let them not distort his life and sayings. These people want to know God who see in Shri Ramakrishna nothing but jugglery! . . . Now let Kidi translate his love, his knowledge, his teachings, his eclecticism, etc. This is the theme. The life of Shri Ramakrishna was an extraordinary searchlight under whose illumination one is able to really understand the whole scope of Hindu religion. He was the object-lesson of all the theoretical knowledge given in the Shâstras (scriptures). He showed by his life what the Rishis and Avatâras really wanted to teach. The books were theories, he was the realisation. This man had in fifty-one years lived the five thousand years of national spiritual life and so raised himself to be an object-lesson for future generations. The Vedas can only be explained and the Shastras reconciled by his theory calf Avasthâ or stages — that we must not only tolerate others, but positively embrace them, and that truth is the basis of all religions. Now on these lines a most impressive and beautiful life can be written. Well, everything in good time. Avoid all irregular indecent expressions about sex etc. . ., because other nations think it the height of indecency to mention such things, and his life in English is going to be read by the whole world. I read a Bengali life sent over. It is full of such words. . . .So take care. Carefully avoid such words and expressions. The Calcutta friends have not a cent worth of ability; but they have their assertions of individuality. They are too high to listen to advice. I do not know what to do with these wonderful gentlemen. I have not got much hope in that quarter. His will be done. I am simply ashamed of the Bengali book. The writer perhaps thought he was a frank recorder of truth and keeping the very language of Paramahamsa. But he does not remember that Ramakrishna would never use that language before ladies. And this man expects his work to be read by men and women alike! Lord, save me from fools! They, again, have their own freaks; they all knew him! Bosh and rot. . . . Beggars taking upon themselves the air of kings! Fools thinking they are all wise! Puny slaves thinking that they are masters! That is their condition. I do not know what to do. Lord save me. I have all hope in Madras. Push on with your work; do not be governed by the Calcutta people. Keep them in good humour in the hope that some one of them may turn good. But push on with your work independently. "Many come to sit at dinner when it is cooked." Take care and work on.
Yours ever with blessings,
Vivekananda.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。