二
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
（译自孟加拉语）
（摘自一位弟子的日记）
（该弟子为沙拉特钱德拉·查克拉瓦蒂，他将自己的记录以孟加拉语出版，书名为《斯瓦米与弟子的对话》，分为两部分。本系列"对话录"即为该书的修订翻译。本系列中已有五篇对话收录于《全集》第五卷。）
[地点：从加尔各答到科西波尔途中及已故戈帕尔·拉尔·西尔的花园。时间：1897年。]
今天斯瓦米吉（辨喜）中午在斯里朱特·吉里什·钱德拉·高什家中休息。弟子到达后向他致礼，发现斯瓦米吉正准备前往戈帕尔·拉尔·西尔的花园别墅。门外停着一辆马车。他对弟子说："好，跟我来。"弟子应允后，斯瓦米吉与他一同上了马车，马车便出发了。当马车驶上奇特普尔路时，看到恒河，斯瓦米吉自我沉浸地吟唱起来：गङ्गातरङ्ग-रमणीय-जटा-कलापं 等。弟子默默惊叹地聆听着那音乐的波浪，不一会儿，看到一辆火车头驶向奇特普尔水力桥，斯瓦米吉对弟子说："看它走得多么威严，像一头雄狮！"弟子回答道："但那是无生命的物质。在它背后有人类的智慧在运作，因此它才能运动。这样运动有什么值得赞扬的呢？"
斯瓦米吉：那么说说看，意识的标志是什么？
弟子：先生，那当然是通过智慧而行动的才是有意识的。
斯瓦米吉：凡是反抗自然的，都是有意识的：在那里，意识便显现出来。试试去杀死一只小蚂蚁，即使它也会抵抗以保全生命。哪里有挣扎，哪里有抗争，那里就是生命的标志，那里就有意识的显现。
弟子：先生，这个检验标准也能用在人和民族的身上吗？
斯瓦米吉：去读读世界的历史，看看它是否适用。你会发现，除了你们自己以外，它适用于所有其他民族。只有你们在这个世界上如同惰性的物质一样俯伏在地。你们已经被催眠了。从很久以前，别人就一直告诉你们，你们是软弱的，你们没有力量，而你们也接受了这一点，大约有一千年之久，一直在想："我们是卑微的，我们一无是处。"（指着自己的身体：）这个身体也是生于你们国家的土地上；但我从未这样想过。因此你看，通过他的意志，即使是那些总是看低我们、认为我们软弱的人，也给了我并且仍在给我以神圣的礼遇。如果你能想到无限的力量、无限的知识和不可征服的精力就蕴藏在你的内在，如果你能把那种力量释放出来，你也可以成为像我一样。
弟子：先生，我们哪有能力这样想？哪里有这样的老师或导师，从我们的童年起就在我们面前这样说，让我们理解？我们从所有人那里听到和学到的，就是如今受教育的目的是找一份好工作。
斯瓦米吉：正因为如此，我们才带着完全不同的教诲和榜样走上前来。从我们这里学习那个真理，理解它，证悟它，然后把那个理念广泛传播，在城市、在城镇、在乡村。去向所有人宣讲："起来，觉醒，不要再沉睡了；在你们每一个人的内在，都有消除一切匮乏和一切苦难的力量。相信这一点，那力量就会显现出来。"把这些教导给所有人，并且用浅显的语言在民众中传播科学、哲学、历史和地理的核心真理。我有一个计划，要与未婚青年一起建立一个中心；首先我要教导他们，然后通过他们来开展工作。
弟子：但这需要大量的资金。您从哪里得到这些钱呢？
斯瓦米吉：你说什么！难道不是人创造金钱吗？你什么时候听说过金钱创造人？如果你能使你的思想和言语完全一致，如果你能——我说——使自己在言行上合而为一，金钱就会像水一样自动涌到你的脚下。
弟子：好吧，先生，我姑且认定资金会来，您也会开始那项善事。但那又怎样呢？在此之前，也有许多伟人做过许多善事。但他们如今在哪里？可以肯定的是，同样的命运也等待着您将要开始的事业。那么这种努力又有什么用呢？
斯瓦米吉：一个总在揣测未来将会怎样的人，永远不会成就任何事情。你所理解为真实和善好的，就立即去做。计算什么可能发生或不可能发生的未来有什么用呢？生命的旅程是如此如此短暂——如果你一直在预测和计算结果，在这一生中还能成就什么呢？上帝是唯一的结果赐予者；把这一切交给他去做吧。你要做的就是工作。
当他如此说着的时候，马车到达了花园别墅。那天有许多加尔各答人来到花园看望斯瓦米吉。斯瓦米吉从马车上下来，在房间里坐下，开始与众人交谈。古德温先生——斯瓦米吉的一位西方弟子——站在附近，仿佛是服务精神的化身。弟子此前已与他相识；于是他走向古德温先生，两人就斯瓦米吉的各种话题进行了交谈。
傍晚，斯瓦米吉叫来弟子，问他："你把《迦塔奥义书》背下来了吗？"
弟子：没有，先生，我只是读过它，附有商羯罗的注释。
斯瓦米吉：在所有的奥义书中，找不到比这本更美的书了。我希望你们都能把它背下来。只是读读它有什么用呢？要努力把纳奇凯塔的信念、勇气、辨别力和离欲精神带入你的生活中。
弟子：请赐予您的祝福，让我能够证悟这些。
斯瓦米吉：你听过罗摩克里希纳的话吧？他常说："慈悲的微风已经在吹拂，你只需要扬起风帆。"孩子，难道有谁能将证悟强加于另一个人吗？每个人的命运都在自己手中——导师只是让人明白这一点。凭借种子自身的力量，树木生长，空气和水只是辅助。
弟子：先生，外在的帮助也是需要的。
斯瓦米吉：是的，需要。但你应该知道，如果内在没有实质，再多的外在帮助也无济于事。然而，每个人都有证悟真我的时刻。因为每个人都是梵。高低之分只在于那个梵显现的程度不同。假以时日，每个人都会有完美的显现。因此经论说："कालेनात्मनि विन्दति——假以时日，那个真理将在自身中被证悟。"
弟子：先生，那要等到何时啊？从经论中我们得知，我们在无明中不知经历了多少生世！
斯瓦米吉：有什么好怕的？既然你这一次来到了这里，目标将在此生达成。解脱或三摩地——所有这一切不过是去除梵之显现的障碍而已。否则，真我一直像太阳一样光辉照耀。无明之云只是遮蔽了它。移去乌云，太阳就会显现。然后你便进入"भिद्यते हृदयग्रन्थिः"（"心结被打开了"）等的境界。你所发现的各种道路，都是劝你去除途中的障碍。一个人由此证悟了真我的那条道路，就是他向所有人宣讲的道路。但一切的目标都是真我的知识，这个真我的证悟。对此，一切人、一切众生都拥有平等的权利。这是一切人都能接受的观点。
弟子：先生，当我读到或听到经论中的这些话语时，想到真我尚未被证悟，心中便感到非常惆怅。
斯瓦米吉：这就是所谓的渴望。它越增长，障碍之云就越被驱散，信念就越坚固。渐渐地，真我将如同掌中之果一样清晰地被证悟。唯有这种证悟才是宗教的灵魂。每个人都可以继续遵守某些规范和仪式。每个人都可以履行某些禁令和戒律，但有多少人拥有这种对证悟的渴望呢！这种强烈的渴望——为证悟上帝或获得真我的知识而几近疯狂——才是真正的灵性。牧女们对主克里希纳所怀有的那种不可遏制的渴慕——是的，正是那种强烈的渴望才是证悟真我所必需的！即使在牧女们的心中，也有着微细的男女之别。但在真正的真我知识中，不存在丝毫的性别区分。
说到这里，斯瓦米吉引入了《牧歌》（迦耶提婆所著）的话题，继续说道：
迦耶提婆是梵文文学中最后一位诗人，尽管他常常更注重词藻的铿锵而非情感的深度。但请看这位诗人如何在"पतति पतत्रे"等诗句中展现了爱与渴望的极致。这样的爱确实是证悟真我所必需的。心中必须有热切的渴望和苦苦的思念。现在，从弗林达文嬉戏的克里希纳转到俱卢之野的克里希纳，看看那同样如何令人着迷——在那战斗的可怕喧嚣与骚动中，克里希纳如何保持沉着、平衡与安详。是的，就在战场之上，他向阿周那宣讲《薄伽梵歌》，激励他去战斗，因为这是刹帝利之法！他自己是造成这场可怕战争的推动者，而克里希纳却不执着于行动——他没有拿起武器！无论你从哪个方面去看，你都会发现克里希纳的品格是完美的。仿佛他就是知识、行动、虔信、专注力以及一切的化身！在当今时代，克里希纳的这一面应该被特别研究。如今只是冥想弗林达文中手持笛子的克里希纳是不够的——那不会给人类带来救赎。现在需要崇拜的是发出《薄伽梵歌》之狮子吼的克里希纳，是手持弓箭的罗摩，是大雄，是迦梨圣母。只有那样，人们才会充满巨大的精力和意志去投入工作而变得强大。我经过最周密的思考得出结论，在如今这个国家自称信教和谈论宗教的人中间，大多数都充满了病态——不是精神失常就是狂热。不发展充足的罗阇德性（激情活力），你在这个世界和来世都没有希望。整个国家笼罩在深重的多摩德性（愚钝）之中；自然的结果就是——今生为奴，来世入地狱。
弟子：鉴于西方人身上的罗阇德性，您是否期望他们会逐渐变得萨埵化（纯净）？
斯瓦米吉：当然。他们拥有充沛的罗阇德性，现在已经达到了享受的极致。你以为不是他们，而是你们——你们这些为了糊口而苟且偷生的人——才会成就瑜伽吗？看到他们那种高度精致的享受，《云使》中的描述——"विद्युद्वन्तं ललितवसनाः"等——便浮现在我的脑海中。而你们的享受在于躺在闷热房间里的破床上，年年像猪一样繁衍后代！——生出一群饥饿的乞丐和奴隶！因此我说，让人们通过激发罗阇德性而变得精力充沛、积极行动起来。工作，工作，工作；"नान्यः पन्था विद्यतेऽयनाय——除此之外，没有其他解脱之路。"
弟子：先生，我们的先祖拥有这种罗阇德性吗？
斯瓦米吉：怎么没有？历史不是告诉我们，他们在许多国家建立了殖民地，并向西藏、中国、苏门答腊，甚至遥远的日本派遣了宗教传教士吗？你认为除了罗阇德性之外还有什么其他方式可以取得进步吗？
谈话如此进行着，夜幕渐渐降临；与此同时，穆勒小姐来了。她是一位英国女士，对斯瓦米吉非常敬仰。斯瓦米吉把弟子介绍给了她，简短交谈之后，穆勒小姐上了楼。
斯瓦米吉：看看，她属于一个多么英勇的民族！她的家乡有多远，她又是一个富人的女儿——却走了多么遥远的路，只是怀着证悟灵性理想的希望！
弟子：是的，先生，但您的作为更加不可思议！这么多西方女士和绅士总是渴望为您效劳！对于这个时代来说，这确实非常不同寻常！
斯瓦米吉：如果这个身体还能持续，你会看到更多不可思议的事情。如果我能得到一些有心有力的年轻人，我将彻底改变整个国家。马德拉斯有几位。但我对孟加拉抱有更大的希望。如此聪明的头脑在任何其他国家都很难找到。但他们的肌肉没有力量。大脑和肌肉必须同时发展。钢铁般的神经加上聪慧的大脑——整个世界就在你的脚下。
有人传来消息说斯瓦米吉的晚餐已经准备好了。他对弟子说："来看看我的食物。"一边吃一边说："不宜多吃油腻的东西。烤饼比油炸饼好。油炸饼是病人的食物。要吃鱼肉和新鲜蔬菜，但甜食要少吃。"说着这些话，他问道："我吃了几个烤饼了？我还要不要再吃？"他记不住自己吃了多少，甚至感觉不到自己是否还有食欲。当他说话时，对身体的感知消退到如此程度！
他又吃了一点就结束了。弟子也告辞回了加尔各答。因为雇不到出租马车，他只好步行；走路的时候，他心里一直在想，明天何时才能再来见斯瓦米吉。
"पतति पतत्रे विचलति पत्रे शङ्कितभवदुपयानम् ।
रचयति शयनं सचकितनयनं पश्यति तव पन्थानम् ॥"
"पतति पतत्रे विचलति पत्रे शङ्कितभवदुपयानम् ।
रचयति शयनं सचकितनयनं पश्यति तव पन्थानम् ॥"
——"鸟儿飞过，树叶摇动，她便以为你来了；她铺好你的床榻，双目警觉地望着你归来的方向。"
विद्युद्वन्तं ललितवसनाः सेन्द्रचापं सचित्रा:
सङ्गीताय प्रहतमुरजा: स्निग्धगम्भीरघोषम् ।
अन्तस्तोयं मणिमायभुवस्तुङ्गमभ्रंलिहाग्रा:
प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषै: ॥
विद्युद्वन्तं ललितवसनाः सेन्द्रचापं सचित्रा:
सङ्गीताय प्रहतमुरजा: स्निग्धगम्भीरघोषम् ।
अन्तस्तोयं मणिमायभुवस्तुङ्गमभ्रंलिहाग्रा:
प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषै: ॥
——"那城中的宫殿足以与你相媲美，噢，云啊，它们的特征与你一一对应：你内有闪电，它们有衣着华美的佳人穿行其间；你有彩虹，它们有壁画；你发出深沉浑厚的隆隆声，它们有鼓乐齐鸣；你内含清澈之水，它们以晶莹宝石装饰其内；你高耸入云，它们的屋顶也直抵苍穹。"（《云使》第二篇第一颂）迦梨陀娑以此开始了他对阿拉卡城享乐生活的描写。所以此处的引用不仅指第一首诗颂，也指随后的整段描写。
English
II
( Translated from Bengali )
( From the Diary of a Disciple )
(The disciple is Sharatchandra Chakravarty, who published his records in a Bengali book, Swami-Shishya-Samvâda, in two parts. The present series of "Conversations and Dialogues" is a revised translation from this book. Five dialogues of this series have already appeared in the Complete Works,Volume 5)
[Place: On the way from Calcutta to Cossipore and in the garden of the late Gopal Lal Seal. Year: 1897.]
Today Swamiji was taking rest at noon in the house of Srijut Girish Chandra Ghosh. The disciple arriving there saluted him and found that Swamiji was just ready to go to the garden-house of Gopal Lal Seal. A carriage was waiting outside. He said to the disciple, "Well come with me." The disciple agreeing, Swamiji got up with him into the carriage and it started. When it drove up the Chitpur road, on seeing the Gangâ, Swamiji broke forth in a chant, self-involved: गङ्गातरङ्ग-रमणीय-जटा-कलापं etc. The disciple listened in silent wonder to that wave of music, when after a short while, seeing a railway engine going towards the Chitpur hydraulic bridge, Swamiji said to the disciple, "Look how it goes majestically like a lion! " The disciple replied, "But that is inert matter. Behind it there is the intelligence of man working, and hence it moves. In moving thus, what credit is there for it?"
Swamiji: Well, say then, what is the sign of consciousness?
Disciple: Why, sir, that indeed is conscious which acts through intelligence.
Swamiji: Everything is conscious which rebels against nature: there, consciousness is manifested. Just try to kill a little ant, even it will once resist to save its life. Where there is struggle, where there is rebellion, there is the sign of life, there consciousness is manifested.
Disciple: Sir, can that test be applied also in the case of men and of nations?
Swamiji: Just read the history of the world and see whether it applies or not. You will find that excepting yours, it holds good in the case of all other nations. It is you only who are in this world lying prostrate today like inert matter. You have been hypnotised. From very old times, others have been telling you that you are weak, that you have no power, and you also, accepting that, have for about a thousand years gone on thinking, "We are wretched, we are good for nothing." (Pointing to his own body:) This body also is born of the soil of your country; but I never thought like that. And hence you see how, through His will, even those who always think us low and weak, have done and are still doing me divine honour. If you can think that infinite power, infinite knowledge and indomitable energy lie within you, and if you can bring out that power, you also can become like me.
Disciple: Where is the capacity in us for thinking that way, sir? Where is the teacher or preceptor who from our childhood will speak thus before us and make us understand? What we have heard and have learnt from all is that the object of having an education nowadays is to secure some good job.
Swamiji: For that reason is it that we have come forward with quite another precept and example. Learn that truth from us, understand it, and realise it and then spread that idea broadcast, in cities, in towns, and in villages. Go and preach to all, "Arise, awake, sleep no more; within each of you there is the power to remove all wants and all miseries. Believe this, and that power will be manifested." Teach this to all, and, with that, spread among the masses in plain language the central truths of science, philosophy, history, and geography. I have a plan to open a centre with the unmarried youths; first of all I shall teach them, and then carry on the work through them.
Disciple: But that requires a good deal of money. Where will you get this money?
Swamiji: What do you talk! Isn't it man that makes moneys Where did you ever hear of money making man? If you can make your thoughts and words perfectly at one, if you can, I say, make yourself one in speech and action, money will pour in at your feet of itself, like water.
Disciple: Well, sir, I take it for granted that money will come, and you will begin that good work. But what will that matter? Before this, also, many great men carried out many good deeds. But where are they now? To be sure, the same fate awaits the work which you are going to start. Then what is the good of such an endeavour?
Swamiji: He who always speculates as to what awaits him in future, accomplishes nothing whatsoever. What you have understood as true and good, just do that at once. What's the good of calculating what may or may not befall in future? The span of life is so, so short—and can anything be accomplished in it if you go on forecasting and computing results. God is the only dispenser of results; leave it to Him to do all that. What have you got to do with on working.
While he was thus going on, the cab reached the gardenhouse. Many people from Calcutta came to the garden that day to see Swamiji. Swamiji got down from the carriage, took his seat in the room, and began conversation with them all. Mr. Goodwin, a Western disciple of Swamiji, was standing near by, like the embodiment of service, as it were. The disciple had already made his acquaintance; so he came to Mr. Goodwin, and both engaged in a variety of talk about Swamiji.
In the evening Swamiji called the disciple and asked him, "Have you got the Katha Upanishad by heart?"
Disciple: No, sir, I have only read it with Shankara's commentary.
Swamiji: Among the Upanishads, one finds no other book so beautiful as this. I wish you would all get it by heart. What will it do only to read it? Rather try to bring into your life the faith, the courage, the discrimination, and the renunciation of Nachiketâ.
Disciple: Give your blessings, please, that I may realise these.
Swamiji: You have heard of Shri Ramakrishna's words, haven't you? He used to say, "The breeze of mercy is already blowing, do you only hoist the sail." Can anybody, my boy, thrust realization upon another? One's destiny is' in one's own hands—the Guru only makes this much understood. Through the power of the seed itself the tree grows, the air and water are only aids.
Disciple: There is, sir, the necessity also of extraneous help.
Swamiji: Yes, there is. But you should know that if there be no substance within, no amount of outside help will avail anything. Yet there comes a time for everyone to realise the Self. For everyone is Brahman. The distinction of higher and lower is only in the degree of manifestation of that Brahman. In time, everyone will have perfect manifestation. Hence the Shâstras say, "कालेनात्मनि विन्दति"—In time, That is realised in one's self."
Disciples When, alas, will that happen, sir? From the Shastras we hear how many births we have had to pass in ignorance!
Swamiji: What's the fear? When you have come here this time, the goal shall be attained in this life. Liberation or Samâdhi—all this consists in simply doing away with the obstacles to the manifestation of Brahman. Otherwise the Self is always shining forth like the sun. The cloud of ignorance has only veiled it. Remove the cloud and the sun will manifest. Then you get into the state of "भिद्यते हृदयग्रन्थिः" ("the knot of the heart is broken") etc. The various paths that you find, all advise you to remove the obstacles on the way. The way by which one realises the Self, is the way which he preached to all. But the goal of all is the knowledge of the Self, the realization of this Self. To it all men, all beings have equal right. This is the view acceptable to all.
Disciple: Sir, when I read or hear these words of the Shastras, the thought that the Self has not yet been realised makes the heart very disconsolate.
Swamiji: This is what is called longing. The more it grows the more will the cloud of obstacles be dispelled, and stronger will faith be established. Gradually the Self will be realised like a fruit on the palm of one's hand. This realisation alone is the soul of religion. Everyone can go on abiding by some observances and formalities. Everyone can fulfil certain injunctions and prohibitions but how few have this longing for realization! This intense longing—becoming mad after realising God or getting the knowledge of the Self—is real spirituality. The irresistible madness which the Gopis had for the Lord, Shri Krishna, yea, it is intense longing like that which is necessary for the realization of the Self! Even in the Gopis' mind there was a slight distinction of man and woman. But in real Self-knowledge, there is not the slightest distinction of sex.
While speaking thus, Swamiji introduced the subject of Gita-Govindam (of Jayadeva) and continued saying:
Jayadeva was the last poet in Sanskrit literature though he often cared more for the jingling of words than for depth of sentiment. But just see how the poet has shown the culmination of love and longing in the Shloka "पतति पतत्रे" etc. Such love indeed is necessary for Self-realisation. There must be fretting and pining within the heart. Now from His playful life at Vrindaban come to the Krishna of Kurukshetra, and see how that also is fascinating—how, amidst all that horrible din and uproar of fighting, Krishna remains calm, balanced, and peaceful. Ay, on the very battlefield, He is speaking the Gita to Arjuna and getting him on to fight, which is the Dharma of a Kshatriya! Himself an agent to bring about this terrible warfare, Shri Krishna remains unattached to action—He did not take up arms! To whichsoever phase of it you look, you will find the character of Shri Krishna perfect. As if He was the embodiment of knowledge, work, devotion, power of concentration, and everything! In the present age, this aspect of Shri Krishna should be specially studied. Only contemplating the Krishna of Vrindaban with His flute won't do nowadays—that will not bring salvation to humanity. Now is needed the worship of Shri Krishna uttering forth the lion-roar of the Gita, of Râma with His bow and arrows, of Mahâvira, of Mother Kâli. Then only will the people grow strong by going to work with great energy and will. I have considered the matter most carefully and come to the conclusion that of those who profess and talk of religion nowadays in this country, the majority are full of morbidity— crack-brained or fanatic. Without development of an abundance of Rajas, you have hopes neither in this world, nor in the next. The whole country is enveloped in intense Tamas; and naturally the result is—servitude in this life and hell in the next.
Disciple: Do you expect in view of the Rajas in the Westerners that they will gradually become Sâttvika?
Swamiji: Certainly. Possessed of a plenitude of Rajas, they have now reached the culmination of Bhoga, or enjoyment. Do you think that it is not they, but you, who are going to achieve Yoga—you who hang about for the sake of your bellies? At the sight of their highly refined enjoyment, the delineation in Meghaduta—"विद्युद्वन्तं ललितवसनाः" etc.—comes to my mind. And your Bhoga consists in lying on a ragged bed in a muggy room, multiplying progeny every year like a hog!—Begetting a band of famished beggars and slaves! Hence do I say, let people be made energetic and active in nature by the stimulation of Rajas. Work, work, work; "नान्यः पन्था विद्यतेऽयनाय"—There is no other path of liberation but this."
Disciple: Sir, did our forefathers possess this kind of Rajas?
Swamiji: Why, did they not? Does not history tell us that they established colonies in many countries, and sent preachers of religion to Tibet, China, Sumatra, and even to far-off Japan? Do you think there is any other means of achieving progress except through Rajas?
As conversation thus went on, night approached; and meanwhile Miss Müller came there. She was an English lady, having great reverence for Swamiji. Swamiji introduced the disciple to her, and after a short talk Miss Müller went upstairs.
Swamiji: See, to what a heroic nation they belong! How far-off is her home, and she is the daughter of a rich man—yet how long a way has she come, only with the hope of realising the spiritual ideal!
Disciple: Yes, sir, but your works are stranger still! How so many Western ladies and gentlemen are always eager to serve you! For this age, it is very strange indeed!
Swamiji: If this body lasts, you will see many more things. If I can get some young men of heart and energy, I shall revolutionize the whole country. There are a few in Madras. But I have more hope in Bengal. Such clear brains are to be found scarcely in any other country. But they have no strength in their muscles. The brain and muscles must develop simultaneously. Iron nerves with an intelligent brain—and the whole world is at your feet.
Word was brought that supper was ready for Swamiji. He said to the disciple, "Come and have a look at my food." While going on with the supper, he said, "It is not good to take much fatty or oily substance. Roti is better than Luchi. Luchi is the food of the sick. Take fish and meat and fresh vegetables, but sweets sparingly." While thus talking, he inquired, "Well, how many Rotis have I taken? Am I to take more? He did not remember how much he took and did not feel even it he yet had any appetite. The sense of body faded away so much while he was talking!
He finished after taking a little more. The disciple also took leave and went back to Calcutta. Getting no cab for hire, he had to walk; and while walking, he thought over in his mind how soon again he could come the next day to see Swamiji.
"पतति पतत्रे विचलति पत्रे शङ्कितभवदुपयानम् ।
रचयति शयनं सचकितनयनं पश्यति तव पन्थानम् ॥"
"पतति पतत्रे विचलति पत्रे शङ्कितभवदुपयानम् ।
रचयति शयनं सचकितनयनं पश्यति तव पन्थानम् ॥"
— "At the flying of a bird or the stirring of a leaf, she fancies you are coming; she arranges your bed with eyes all alert looking towards the way you would come."
विद्युद्वन्तं ललितवसनाः सेन्द्रचापं सचित्रा:
सङ्गीताय प्रहतमुरजा: स्निग्धगम्भीरघोषम् ।
अन्तस्तोयं मणिमायभुवस्तुङ्गमभ्रंलिहाग्रा:
प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषै: ॥
विद्युद्वन्तं ललितवसनाः सेन्द्रचापं सचित्रा:
सङ्गीताय प्रहतमुरजा: स्निग्धगम्भीरघोषम् ।
अन्तस्तोयं मणिमायभुवस्तुङ्गमभ्रंलिहाग्रा:
प्रासादास्त्वां तुलयितुमलं यत्र तैस्तैर्विशेषै: ॥
— "The mansions of that city may well be compared with you, O cloud, there is correspondence in features: while flashes of lightning play within you, they have charmingly attired damsels moving within them; while you have the rainbow, they have their paintings; you have your deep, rolling rumble, they have their drums sounding forth music, you contain pellucid water within you, they have their interior bedecked with transparent gems; you soar so high, their roofs also kiss the sky" (Meghaduta, II. 1). Kalidasa thus introduces his description of the enjoyments of Alakâpuri. So the reference here is not only to the first verse quoted but also to the whole description which follows.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。