印度教与室利·罗摩克里希那
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中文
印度教与室利罗摩克里希纳
（译自孟加拉语）
"经典"一词所指的是无始无终的吠陀。在宗教义务方面，吠陀是唯一有权威的依据。
往世书和其他宗教经典统称为"传承"（Smriti）。它们的权威仅在遵循吠陀且不与之矛盾的范围内有效。
真理有两种：（一）人的五种普通感官及基于其上的推理所能认知的；（二）瑜伽的微妙超感官力量所能认知的。
通过第一种方式获得的知识称为科学；通过第二种方式获得的知识称为吠陀。
整个超感官真理的体系，无始无终，以吠陀之名而称，是永恒存在的。造物主本身借助这些真理创造、护持和毁灭宇宙。
在其身上这种超感官力量得以显现的人被称为仙人（Rishi），他以此力量所证悟的超感官真理被称为吠陀。
这种仙人之境——这种对吠陀的超感官感知力——才是真正的宗教。只要这种能力尚未在修行者的生命中发展出来，宗教对他而言就只是一个空洞的字眼，而且应该理解为他在宗教上尚未迈出第一步。
吠陀的权威延伸至一切时代、一切地域和一切人；也就是说，它们的应用不限于任何特定的时间、地点和人物。
吠陀是宇宙普世宗教的唯一诠释者。
尽管在我们的往世书和史诗中，以及在其他种族的宗教经典中，也可以在某种程度上见到对真理的超感官洞察，但雅利安民族中被称为吠陀的四部经典，作为灵性真理最早、最完整、最无扭曲的汇集，理应在一切经典中占据最高地位，赢得地球上所有民族的尊重，并为各民族各自的经典提供合理的依据。
关于雅利安民族所发现的整个吠陀真理汇集，还须理解的是：只有那些不涉及纯世俗事务、不仅仅记录传统或历史、不仅仅提供义务激励的部分，才构成真正意义上的吠陀。
吠陀分为两个部分：智识篇（Jnana-kanda）和事业篇（Karma-kanda）。事业篇的仪式及其果报局限于幻相（Maya）的世界之内，因此它们一直在经历并将继续经历变化——这种变化是通过时间、空间和人物的法则而运作的。
同样，社会法律和习俗因建立在事业篇的基础上，过去一直在变化，将来也会继续变化。当次要的社会习俗与真正经典的精神以及圣贤的行为和榜样相符时，它们也会得到认可和接受。但对那些与经典精神和圣贤行为相悖的习俗盲目顺从，一直是雅利安民族衰落的主要原因之一。
唯有智识篇，即吠檀多，自古以来一直被公认为能够通过瑜伽、虔信（Bhakti）、智慧（Jnana）或无私工作的修行，引领人们超越幻相并赐予他们解脱；由于其效力和权威不受任何时间、地点或人物的限制，它是全人类普世永恒宗教的唯一诠释者。
摩奴等圣贤的法典，遵循事业篇所制定的路线，主要根据时间、地点和人物的需要制定了有利于社会福祉的行为准则。往世书等典籍则取吠檀多中蕴含的真理，在叙述化身（Avatara）等的崇高生平和事迹过程中对这些真理作了详细阐释。此外，它们还各自强调了神圣上主无限面向中的某些面向，以教化世人。
但是，当随着时间的推移，已经偏离了真正的理想和行为准则、缺乏了弃世精神、只是盲目地固守陈规、智力退化的雅利安后裔们，甚至无法领会这些往世书等典籍的精神——这些典籍用具体的形式和通俗的语言向普通人传授吠檀多的深奥真理，而在表面上又因各自特别强调灵性理想的某些特定方面而显得彼此矛盾——
当他们因此将印度这片美丽的宗教之邦变成了几乎是地狱般的混乱场景——将吠陀的唯一永恒宗教（Sanatana Dharma），即灵性理想一切面向的宏大综合，零碎地割裂为互相冲突的教派，并企图在宗派仇恨和偏执的烈焰中彼此摧毁——
正是在那时，室利薄伽梵罗摩克里希纳（Bhagavan Ramakrishna）降世化身于印度，以展示雅利安民族真正的宗教是什么；以展示在其漫长历史进程中散布于这片大地上的诸多分支和旁系之中，印度教真正的统一性在何处——印度教以其表面上彼此不和的大量教派、不断争吵、在各方面习俗迥异的面貌，已经成为我们同胞的一个误导性谜团和外人蔑视的对象；最重要的是，他以自己奇妙的一生——他将这个法（Dharma）的普世精神和品格注入其中，而这种精神因时间的流逝早已被遗忘——作为"永恒正法"的活生生的体现，为人类的永久福祉而树立在世人面前。
为了展示吠陀真理——作为造物主创造、护持和消融宇宙的永恒工具——如何在净除了一切世俗执着印记的仙人心中自发显现，并且因为对经典真理的这种验证和确认将有助于宗教的复兴、恢复和传播——主虽然是吠陀的化身，在此次新的化身中却彻底摒弃了一切外在的学问形式。
主一次又一次地以人形降世，以保护吠陀即真正的宗教，以及婆罗门之道即那宗教的执事——这一教义在往世书等典籍中有充分的确立。
河水在瀑布中落下时获得更大的速度，低谷之后升起的波浪更为高涨；同样，每经历一次衰落之后，雅利安社会凭借天意的恩典从一切恶中恢复过来，更加辉煌而强大地崛起——历史即是如此见证。
从每一次跌落中重新崛起后，我们复兴的社会越来越多地表达着其内在的永恒完美；因此，那位遍在的主在每一次相继的化身中也越来越多地显现着自己。
我们的祖国一次又一次地陷入昏迷，而印度之主也一次又一次地通过自身的显现使她复苏。
然而，比现在这几近过去的深沉阴暗之夜更深重的黑暗帷幕，从未笼罩过我们这片神圣的国土。与这次沉沦的深度相比，以往所有的衰落都不过是小小的蹄痕。
因此，在这新觉醒的光辉面前，她历史上所有过去复兴的荣耀都将像星辰在旭日前一样暗淡；与这次强大的新生力量显现相比，过去那许多复兴的时代都将如同儿戏。
在永恒宗教当前衰落的状态下，其各种组成理想因缺乏有能力实现它们的人才，散落各处——有些在小教派中被部分保存，有些则完全失落了。
但凭借这次新的灵性复兴的力量，人们在重新整合这些分散和断裂的灵性理想之后，将能够在自己的生命中理解和实践它们，也能够从遗忘中恢复那些已经失落的。作为这光辉未来的确实保证，至慈的主已在当今时代显现了如上所述的化身，就启示的完整性、对一切理想的综合和谐、以及对灵性修养各个领域的推动而言，超越了以往一切时代的显现。
因此，就在这划时代纪元的黎明之际，宗教思想和礼拜一切面向和理想的和解正在被宣告；这个无边的、涵容一切的理念一直内在于永恒宗教及其经典之中，只是长期被隐藏，如今被重新发现，正以号角之声向全人类宣布。
这个划时代的新天命是全世界、尤其是印度的伟大福祉的先声；而这个天命的启发者——室利薄伽梵罗摩克里希纳——是过去所有伟大的宗教纪元开创者经过改革和重塑后的显现。人啊，对此怀抱信心，铭记于心。
死者永不回来；逝去的夜晚不再重现；耗尽的浪潮不再重新涌起；人也不会再度入住同一副躯体。因此，从对死去的过去的崇拜中，人啊，我们邀请你来崇拜活生生的当下；从对往事的遗憾沉思中，我们邀请你投入当下的活动；从浪费精力去追寻已经失落和废弃的旧路中，我们呼唤你回到就在眼前的宽阔新路。有智慧的人，让他理解。
那股力量，在其最初的推动下便从地球四方引发了遥远的回响——在你心中构想它的完满显现吧；抛弃一切无谓的疑虑、懦弱、以及被奴役民族特有的嫉妒，来帮助转动这新天命的伟大之轮！
怀着坚定扎根于心中的信念——你们是主的仆人，祂的孩子，祂使命的助手——走入行动的竞技场。
English
HINDUISM AND SHRI RAMAKRISHNA
(Translated from Bengali)
By the word "Shastras" the Vedas without beginning or end are meant. In matters of religious duty the Vedas are the only capable authority.
The Puranas and other religious scriptures are all denoted by the word "Smriti". And their authority goes so far as they follow the Vedas and do not contradict them.
Truth is of two kinds: (1) that which is cognisable by the five ordinary senses of man, and by reasonings based thereon; (2) that which is cognisable by the subtle, supersensuous power of Yoga.
Knowledge acquired by the first means is called science; and knowledge acquired by the second is called the Vedas.
The whole body of supersensuous truths, having no beginning or end, and called by the name of the Vedas, is ever-existent. The Creator Himself is creating, preserving, and destroying the universe with the help of these truths.
The person in whom this supersensuous power is manifested is called a Rishi, and the supersensuous truths which he realises by this power are called the Vedas.
This Rishihood, this power of supersensuous perception of the Vedas, is real religion. And so long as this does not develop in the life of an initiate, so long is religion a mere empty word to him, and it is to be understood that he has not taken yet the first step in religion.
The authority of the Vedas extends to all ages, climes and persons; that is to say, their application is not confined to any particular place, time, and persons.
The Vedas are the only exponent of the universal religion.
Although the supersensuous vision of truths is to be met with in some measure in our Puranas and Itihasas and in the religious scriptures of other races, still the fourfold scripture known among the Aryan race as the Vedas being the first, the most complete, and the most undistorted collection of spiritual truths, deserve to occupy the highest place among all scriptures, command the respect of all nations of the earth, and furnish the rationale of all their respective scriptures.
With regard to the whole Vedic collection of truths discovered by the Aryan race, this also has to be understood that those portions alone which do not refer to purely secular matters and which do not merely record tradition or history, or merely provide incentives to duty, form the Vedas in the real sense.
The Vedas are divided into two portions, the Jnâna-kânda (knowledge-portion) and the Karma-kânda (ritual-portion). The ceremonies and the fruits of the Karma-kanda are confined within the limits of the world of Mâyâ, and therefore they have been undergoing and will undergo transformation according to the law of change which operates through time, space, and personality.
Social laws and customs likewise, being based on this Karma-kanda, have been changing and will continue to change hereafter. Minor social usages also will be recognised and accepted when they are compatible with the spirit of the true scriptures and the conduct and example of holy sages. But blind allegiance only to usages such as are repugnant to the spirit of the Shastras and the conduct of holy sages has been one of the main causes of the downfall of the Aryan race.
It is the Jnana-kanda or the Vedanta only that has for all time commanded recognition for leading men across Maya and bestowing salvation on them through the practice of Yoga, Bhakti, Jnana, or selfless work; and as its validity and authority remain unaffected by any limitations of time, place or persons, it is the only exponent of the universal and eternal religion for all mankind.
The Samhitas of Manu and other sages, following the lines laid down in the Karma-kanda, have mainly ordained rules of conduct conducive to social welfare, according to the exigencies of time, place, and persons. The Puranas etc. have taken up the truths imbedded in the Vedanta and have explained them in detail in the course of describing the exalted life and deeds of Avataras and others. They have each emphasised, besides, some out of the infinite aspects of the Divine Lord to teach men about them.
But when by the process of time, fallen from the true ideals and rules of conduct and devoid of the spirit of renunciation, addicted only to blind usages, and degraded in intellect, the descendants of the Aryans failed to appreciate even the spirit of these Puranas etc. which taught men of ordinary intelligence the abstruse truths of the Vedanta in concrete form and diffuse language and appeared antagonistic to one another on the surface, because of each inculcating with special emphasis only particular aspects of the spiritual ideal —
And when, as a consequence, they reduced India, the fair land of religion, to a scene of almost infernal confusion by breaking up piecemeal the one Eternal Religion of the Vedas (Sanâtana Dharma), the grand synthesis of all the aspects of the spiritual ideal, into conflicting sects and by seeking to sacrifice one another in the flames of sectarian hatred and intolerance —
Then it was that Shri Bhagavan Ramakrishna incarnated himself in India, to demonstrate what the true religion of the Aryan race is; to show where amidst all its many divisions and offshoots, scattered over the land in the course of its immemorial history, lies the true unity of the Hindu religion, which by its overwhelming number of sects discordant to superficial view, quarrelling constantly with each other and abounding in customs divergent in every way, has constituted itself a misleading enigma for our countrymen and the butt of contempt for foreigners; and above all, to hold up before men, for their lasting welfare, as a living embodiment of the Sanatana Dharma, his own wonderful life into which he infused the universal spirit and character of this Dharma, so long cast into oblivion by the process of time.
In order to show how the Vedic truths — eternally existent as the instrument with the Creator in His work of creation, preservation, and dissolution — reveal themselves spontaneously in the minds of the Rishis purified from all impressions of worldly attachment, and because such verification and confirmation of the scriptural truths will help the revival, reinstatement, and spread of religion — the Lord, though the very embodiment of the Vedas, in this His new incarnation has thoroughly discarded all external forms of learning.
That the Lord incarnates again and again in human form for the protection of the Vedas or the true religion, and of Brahminhood or the ministry of that religion — is a doctrine well established in the Puranas etc.
The waters of a river falling in a cataract acquire greater velocity, the rising wave after a hollow swells higher; so after every spell of decline, the Aryan society recovering from all the evils by the merciful dispensation of Providence has risen the more glorious and powerful — such is the testimony of history.
After rising from every fall, our revived society is expressing more and more its innate eternal perfection, and so also the omnipresent Lord in each successive incarnation is manifesting Himself more and more.
Again and again has our country fallen into a swoon, as it were, and again and again has India's Lord, by the manifestation of Himself, revivified her.
But greater than the present deep dismal night, now almost over, no pall of darkness had ever before enveloped this holy land of ours. And compared with the depth of this fall, all previous falls appear like little hoof-marks.
Therefore, before the effulgence of this new awakening' the glory of all past revivals in her history will pale like stars before the rising sun; and compared with this mighty manifestation of renewed strength, all the many past epochs of such restoration will be as child's play.
The various constituent ideals of the Religion Eternal, during its present state of decline, have been lying scattered here and there for want of competent men to realise them — some being preserved partially among small sects and some completely lost.
But strong in the strength of this new spiritual renaissance, men, after reorganising these scattered and disconnected spiritual ideals, will be able to comprehend and practice them in their own lives and also to recover from oblivion those that are lost. And as the sure pledge of this glorious future, the all-merciful Lord has manifested in the present age, as stated above, an incarnation which in point of completeness in revelation, its synthetic harmonising of all ideals, and its promoting of every sphere of spiritual culture, surpasses the manifestations of all past ages.
So at the very dawn of this momentous epoch, the reconciliation of all aspects and ideals of religious thought and worship is being proclaimed; this boundless, all embracing idea had been lying inherent, but so long concealed, in the Religion Eternal and its scriptures, and now rediscovered, it is being declared to humanity in a trumpet voice.
This epochal new dispensation is the harbinger of great good to the whole world, specially to India; and the inspirer of this dispensation, Shri Bhagavan Ramakrishna, is the reformed and remodelled manifestation of all the past great epoch-makers in religion. O man, have faith in this, and lay to heart.
The dead never return; the past night does not reappear; a spent-up tidal wave does not rise anew; neither does man inhabit the same body over again. So from the worship of the dead past, O man, we invite you to the worship of the living present; from the regretful brooding over bygones, we invite you to the activities of the present; from the waste of energy in retracing lost and demolished pathways, we call you back to broad new-laid highways lying very near. He that is wise, let him understand.
Of that power, which at the very first impulse has roused distant echoes from all the four quarters of the globe, conceive in your mind the manifestation in its fullness; and discarding all idle misgivings, weaknesses, and the jealousies characteristic of enslaved peoples, come and help in the turning of this mighty wheel of new dispensation!
With the conviction firmly rooted in your heart that you are the servants of the Lord, His children, helpers in the fulfilment of His purpose, enter the arena of work.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。