那罗陀虔信经
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中文
第一章
一、虔信（Bhakti）是对上帝的强烈之爱。
二、它是爱的甘露；
三、得到它，人便臻于完美、不朽，永远满足；
四、得到它，人不再有所欲求，不嫉妒任何事物，不沉溺于虚荣：
五、了知它，人便充满灵性，内心宁静，唯在上帝中得到喜乐。
六、它不能被用来满足任何欲望，它本身就是一切欲望的遏制。
七、出离（Sannyasa）是放弃世俗的和经典规定的崇拜形式。
八、虔信的出离者是全部灵魂归向上帝的人，凡与对上帝之爱相悖的，他都加以摒弃。
九、放弃一切其他的依怙，他以上帝为唯一的归依。
十、在自己的生命尚未稳固之前，应当遵循经典；
十一、否则就有以自由之名行恶之危险。
十二、当爱已确立，即使社会形式也可以放弃，唯独保留那些维持生命所必需的。
十三、关于爱，曾有过许多定义，但那罗陀（Narada）给出这些作为爱的标志：当一切思想、一切言语、一切行为都奉献给主，而对上帝的最微小的遗忘都使人极度痛苦时，爱就开始了。
十四、如牧牛女（Gopis）所具有的那样——
十五、因为尽管她们以爱人的身份崇拜上帝，她们从未忘记他的神性本质；
十六、否则她们就犯了不贞之罪。
十七、这是爱的最高形式，因为没有求取回报的欲望，而这种欲望存在于一切人间之爱中。
一、虔信是对上帝的强烈之爱。
二、它是爱的甘露；
三、得到它，人便臻于完美、不朽，永远满足；
四、得到它，人不再有所欲求，不嫉妒任何事物，不沉溺于虚荣：
五、了知它，人便充满灵性，内心宁静，唯在上帝中得到喜乐。
六、它不能被用来满足任何欲望，它本身就是一切欲望的遏制。
七、出离是放弃世俗的和经典规定的崇拜形式。
八、虔信的出离者是全部灵魂归向上帝的人，凡与对上帝之爱相悖的，他都加以摒弃。
九、放弃一切其他的依怙，他以上帝为唯一的归依。
十、在自己的生命尚未稳固之前，应当遵循经典；
十一、否则就有以自由之名行恶之危险。
十二、当爱已确立，即使社会形式也可以放弃，唯独保留那些维持生命所必需的。
十三、关于爱，曾有过许多定义，但那罗陀给出这些作为爱的标志：当一切思想、一切言语、一切行为都奉献给主，而对上帝的最微小的遗忘都使人极度痛苦时，爱就开始了。
十四、如牧牛女所具有的那样——
十五、因为尽管她们以爱人的身份崇拜上帝，她们从未忘记他的神性本质；
十六、否则她们就犯了不贞之罪。
十七、这是爱的最高形式，因为没有求取回报的欲望，而这种欲望存在于一切人间之爱中。
一、虔信大于业（Karma），大于智慧（Jnana），大于瑜伽（胜王瑜伽），因为虔信本身就是其
果实，因为虔信既是手段也是目的（果实）。
二、正如一个人不能仅凭对食物的知识或注视来满足饥饿，同样一个人不能仅凭对上帝的知识甚至感知而得到满足，直到爱来临；因此爱是最高的。
一、虔信大于业，大于智慧，大于瑜伽（胜王瑜伽），因为虔信本身就是其
果实，因为虔信既是手段也是目的（果实）。
二、正如一个人不能仅凭对食物的知识或注视来满足饥饿，同样一个人不能仅凭对上帝的知识甚至感知而得到满足，直到爱来临；因此爱是最高的。
一、然而，关于虔信，大师们说过如下之言：
二、想要获得虔信的人，必须放弃感官享受，甚至放弃人群的陪伴。
三、日夜他必须思念虔信，别无其他。
四、（他必须）前往人们歌颂或谈论上帝的地方。
五、虔信的根本因缘是一位伟大（或自由）灵魂的慈悲。
六、遇到一位伟大的灵魂是难以获得的，但一旦遇到，必定能拯救灵魂。
七、通过上帝的慈悲，我们得遇这样的导师。
八、他与他自己的人之间没有区别。
九、因此，去寻求这个吧。
十、恶的陪伴始终应当避开；
十一、因为它导致欲望和愤怒、迷妄、忘失目标、意志的毁灭（缺乏坚毅），以及一切的毁灭。
十二、这些干扰起初可能像涟漪，但恶的陪伴最终使它们如同大海。
十三、超越摩耶（Maya）的是这样的人：他放弃一切执着，服务伟大的灵魂，独自生活，斩断此世的束缚，超越自然的三种品质，即使在生计上也依赖于主。
十四、放弃行为之果的人，
放弃一切行为以及喜乐与悲苦之二元的人，甚至放弃经典的人，得到对上帝的不间断之爱；
十五、他渡过这条河流，也帮助他人渡过。
一、然而，关于虔信，大师们说过如下之言：
二、想要获得虔信的人，必须放弃感官享受，甚至放弃人群的陪伴。
三、日夜他必须思念虔信，别无其他。
四、（他必须）前往人们歌颂或谈论上帝的地方。
五、虔信的根本因缘是一位伟大（或自由）灵魂的慈悲。
六、遇到一位伟大的灵魂是难以获得的，但一旦遇到，必定能拯救灵魂。
七、通过上帝的慈悲，我们得遇这样的导师。
八、他与他自己的人之间没有区别。
九、因此，去寻求这个吧。
十、恶的陪伴始终应当避开；
十一、因为它导致欲望和愤怒、迷妄、忘失目标、意志的毁灭（缺乏坚毅），以及一切的毁灭。
十二、这些干扰起初可能像涟漪，但恶的陪伴最终使它们如同大海。
十三、超越摩耶的是这样的人：他放弃一切执着，服务伟大的灵魂，独自生活，斩断此世的束缚，超越自然的三种品质，即使在生计上也依赖于主。
十四、放弃行为之果的人，
放弃一切行为以及喜乐与悲苦之二元的人，甚至放弃经典的人，得到对上帝的不间断之爱；
十五、他渡过这条河流，也帮助他人渡过。
一、爱的本质是不可言说的。
二、如同哑者不能表达他所品尝的，但他的行为泄露了他的感受，同样人不能以言语表达这爱，但他的行为泄露了它。
三、在少数稀有之人中，它被表达了出来。
四、超越一切品质、一切欲望，不断增长，永不间断，最精微的感知就是爱。
五、当一个人得到了这爱，他处处看到爱，处处听到爱，处处谈论爱，处处思想爱。
六、依据品质或条件的不同，这爱以不同的方式显现。
七、品质是：多磨（Tamas，迟钝、沉重）、罗阇（Rajas，躁动、活跃）、萨埵（Sattva，宁静、纯洁）；条件是：苦恼者（Arta）、求利者（Artharthi）、求真者（Jijnasu）、智者（Jnani）。
八、在这些之中，后者高于前者。
九、虔信是最容易的崇拜方式。
十、它是自身的证明，不需要任何其他的证明。
十一、它的本质是和平与圆满的极乐。
十二、虔信从不寻求伤害任何人或任何事物，甚至不伤害世俗的崇拜方式。
十三、关于色欲的谈论，对上帝的怀疑，或关于敌人的议论，都不可听闻。
十四、我执、骄慢等必须被放弃。
十五、如果那些激情不能被控制，就将它们置于上帝之上，将你所有的行为都置于他之上。
十六、将爱者、被爱者和爱的三位一体融为一体，
以上帝永恒的仆人、永恒的新妇之身份崇拜上帝——如此将爱奉献给上帝。
一、爱的本质是不可言说的。
二、如同哑者不能表达他所品尝的，但他的行为泄露了他的感受，同样人不能以言语表达这爱，但他的行为泄露了它。
三、在少数稀有之人中，它被表达了出来。
四、超越一切品质、一切欲望，不断增长，永不间断，最精微的感知就是爱。
五、当一个人得到了这爱，他处处看到爱，处处听到爱，处处谈论爱，处处思想爱。
六、依据品质或条件的不同，这爱以不同的方式显现。
七、品质是：多磨（迟钝、沉重）、罗阇（躁动、活跃）、萨埵（宁静、纯洁）；条件是：苦恼者、求利者、求真者、智者。
八、在这些之中，后者高于前者。
九、虔信是最容易的崇拜方式。
十、它是自身的证明，不需要任何其他的证明。
十一、它的本质是和平与圆满的极乐。
十二、虔信从不寻求伤害任何人或任何事物，甚至不伤害世俗的崇拜方式。
十三、关于色欲的谈论，对上帝的怀疑，或关于敌人的议论，都不可听闻。
十四、我执、骄慢等必须被放弃。
十五、如果那些激情不能被控制，就将它们置于上帝之上，将你所有的行为都置于他之上。
十六、将爱者、被爱者和爱的三位一体融为一体，
以上帝永恒的仆人、永恒的新妇之身份崇拜上帝——如此将爱奉献给上帝。
一、那集中于上帝的爱是最高的。
二、当这样的人谈到上帝时，声音哽在喉咙里，他们哭泣流泪；正是他们赋予圣地以神圣；他们使善行和善书更加美好，因为他们浸透了上帝。
三、当一个人如此深爱上帝时，他的祖先欢欣，天神起舞，大地得到了一位主人！
四、对于这样的爱者，种姓、性别、知识、形貌、出身或财富都没有区别；
五、因为他们都属于上帝。
六、争论应当避免；
七、因为争论没有尽头，也不会导致令人满意的结果。
八、阅读论述这种爱的书籍，做增长这种爱的事情。
九、放弃对快乐与痛苦、得与失的一切欲望，日夜敬拜上帝。一刻也不可虚度。
十、不杀生（Ahimsa）、真实、纯洁、慈悲和虔敬应始终被持守。
十一、放弃一切其他念头，全心全意日夜敬拜上帝。如此日夜被敬拜，他便显现自身，使他的敬拜者感受到他。
十二、在过去、现在和未来，爱是最伟大的！
一、那集中于上帝的爱是最高的。
二、当这样的人谈到上帝时，声音哽在喉咙里，他们哭泣流泪；正是他们赋予圣地以神圣；他们使善行和善书更加美好，因为他们浸透了上帝。
三、当一个人如此深爱上帝时，他的祖先欢欣，天神起舞，大地得到了一位主人！
四、对于这样的爱者，种姓、性别、知识、形貌、出身或财富都没有区别；
五、因为他们都属于上帝。
六、争论应当避免；
七、因为争论没有尽头，也不会导致令人满意的结果。
八、阅读论述这种爱的书籍，做增长这种爱的事情。
九、放弃对快乐与痛苦、得与失的一切欲望，日夜敬拜上帝。一刻也不可虚度。
十、不杀生、真实、纯洁、慈悲和虔敬应始终被持守。
十一、放弃一切其他念头，全心全意日夜敬拜上帝。如此日夜被敬拜，他便显现自身，使他的敬拜者感受到他。
十二、在过去、现在和未来，爱是最伟大的！
如此追随古代圣贤，我们敢于宣说爱的教义，不惧世间的嘲讽。
English
Chapter I
1. Bhakti is intense love for God.
2. It is the nectar of love;
3. Getting which man becomes perfect, immortal, and satisfied for ever;
4. Getting which man desires no more, does not become jealous of anything, does not take pleasure in vanities:
5. Knowing which man becomes filled with spirituality, becomes calm, and finds pleasure only in God.
6. It cannot be used to fill any desire, itself being the check to all desires.
7. Sannyasa is giving up both the popular and the scriptural forms of worship.
8. The Bhakti-sannyasin is the one whose whole soul goes unto God, and whatever militates against love to God, he rejects.
9. Giving up all other refuge, he takes refuge in God.
10. Scriptures are to be followed as long as one's life has not become firm;
11. Or else there is danger of doing evil in the name of liberty.
12. When love becomes established, even social forms are given up, except those which are necessary for the preservation of life.
13. There have been many definitions of love, but Narada gives these as the signs of love: When all thoughts, all words, and all deeds are given up unto the Lord, and the least forgetfulness of God makes one intensely miserable, then love has begun.
14. As the Gopis had it—
15. Because, although worshipping God as their lover, they never forgot his God-nature;
16. Otherwise they would have committed the sin of unchastity.
17. This is the highest form of love, because there is no desire of reciprocity, which desire is in all human love.
1. Bhakti is intense love for God.
2. It is the nectar of love;
3. Getting which man becomes perfect, immortal, and satisfied for ever;
4. Getting which man desires no more, does not become jealous of anything, does not take pleasure in vanities:
5. Knowing which man becomes filled with spirituality, becomes calm, and finds pleasure only in God.
6. It cannot be used to fill any desire, itself being the check to all desires.
7. Sannyasa is giving up both the popular and the scriptural forms of worship.
8. The Bhakti-sannyasin is the one whose whole soul goes unto God, and whatever militates against love to God, he rejects.
9. Giving up all other refuge, he takes refuge in God.
10. Scriptures are to be followed as long as one's life has not become firm;
11. Or else there is danger of doing evil in the name of liberty.
12. When love becomes established, even social forms are given up, except those which are necessary for the preservation of life.
13. There have been many definitions of love, but Narada gives these as the signs of love: When all thoughts, all words, and all deeds are given up unto the Lord, and the least forgetfulness of God makes one intensely miserable, then love has begun.
14. As the Gopis had it—
15. Because, although worshipping God as their lover, they never forgot his God-nature;
16. Otherwise they would have committed the sin of unchastity.
17. This is the highest form of love, because there is no desire of reciprocity, which desire is in all human love.
1. Bhakti is greater than Karma, greater than Jnana, greater than Yoga (Raja-Yoga), because Bhakti itself is its
result, because Bhakti is both the means and the end (fruit).
2. As a man cannot satisfy his hunger by simple knowledge or sight of food, so a man cannot be satisfied by the knowledge or even the perception of God until love comes; therefore love is the highest.
1. Bhakti is greater than Karma, greater than Jnana, greater than Yoga (Raja-Yoga), because Bhakti itself is its
result, because Bhakti is both the means and the end (fruit).
2. As a man cannot satisfy his hunger by simple knowledge or sight of food, so a man cannot be satisfied by the knowledge or even the perception of God until love comes; therefore love is the highest.
1. These, however, the Masters have said about Bhakti:
2. One who wants this Bhakti must give up sense-enjoyments and even the company of people.
3. Day and night he must think about Bhakti and nothing else.
4. (He must) go where they sing or talk of God.
5. The principle cause of Bhakti is the mercy of a great (or free) soul.
6. Meeting with a great soul is hard to obtain, and never fails to save the soul.
7. Through the mercy of God we get such Gurus.
8. There is no difference between Him and His (own) ones.
9. Seek, therefore, for this.
10. Evil company is always to be shunned;
11. Because it leads to lust and anger, illusion, forgetfulness of the goal, destruction of the will (lack of perseverance), and destruction of everything.
12. These disturbances may at first be like ripples, but evil company at last makes them like the sea.
13. He gets across Maya who gives up all attachment, serves the great ones, lives alone, cuts the bondages of this world, goes beyond the qualities of nature, and depends upon the Lord for even his living.
14. He who gives up the fruits of work, he who
gives up all work and the dualism of joy and misery, who gives up even the scriptures, gets that unbroken love for God;
15. He crosses this river and helps others to cross it.
1. These, however, the Masters have said about Bhakti:
2. One who wants this Bhakti must give up sense-enjoyments and even the company of people.
3. Day and night he must think about Bhakti and nothing else.
4. (He must) go where they sing or talk of God.
5. The principle cause of Bhakti is the mercy of a great (or free) soul.
6. Meeting with a great soul is hard to obtain, and never fails to save the soul.
7. Through the mercy of God we get such Gurus.
8. There is no difference between Him and His (own) ones.
9. Seek, therefore, for this.
10. Evil company is always to be shunned;
11. Because it leads to lust and anger, illusion, forgetfulness of the goal, destruction of the will (lack of perseverance), and destruction of everything.
12. These disturbances may at first be like ripples, but evil company at last makes them like the sea.
13. He gets across Maya who gives up all attachment, serves the great ones, lives alone, cuts the bondages of this world, goes beyond the qualities of nature, and depends upon the Lord for even his living.
14. He who gives up the fruits of work, he who
gives up all work and the dualism of joy and misery, who gives up even the scriptures, gets that unbroken love for God;
15. He crosses this river and helps others to cross it.
1. The nature of love is inexpressible.
2. As the dumb man cannot express what he tastes, but his actions betray his feelings, so man cannot express this love in words, but his actions betray it.
3. In some rare persons it is expressed.
4. Beyond all qualities, all desires, ever increasing, unbroken, the finest perception is love.
5. When a man gets this love, he sees love everywhere, he hears love everywhere, he talks love everywhere, he thinks love everywhere.
6. According to the qualities or conditions, this love manifests itself differently.
7. The qualities are: Tamas (dullness, heaviness), Rajas (restlessness, activity), Sattva (serenity, purity); and the conditions are: Arta (afflicted), Artharthi (wanting something), Jijnasu (searching truth), Jnani (knower).
8. Of these the latter are higher than the preceding ones.
9. Bhakti is the easiest way of worship.
10. It is its own proof and does not require any other.
11. Its nature is peace and perfect bliss.
12. Bhakti never seeks to injure anyone or anything, not even the popular modes of worship.
13. Conversation about lust, or doubt of God or about one's enemies must not be listened to.
14. Egotism, pride, etc. must be given up.
15. If those passions cannot be controlled, place them upon God, and place all your actions on Him.
16. Merging the trinity of Love, Lover, and Beloved,
worship God as His eternal servant, His eternal bride—thus love is to be made unto God.
1. The nature of love is inexpressible.
2. As the dumb man cannot express what he tastes, but his actions betray his feelings, so man cannot express this love in words, but his actions betray it.
3. In some rare persons it is expressed.
4. Beyond all qualities, all desires, ever increasing, unbroken, the finest perception is love.
5. When a man gets this love, he sees love everywhere, he hears love everywhere, he talks love everywhere, he thinks love everywhere.
6. According to the qualities or conditions, this love manifests itself differently.
7. The qualities are: Tamas (dullness, heaviness), Rajas (restlessness, activity), Sattva (serenity, purity); and the conditions are: Arta (afflicted), Artharthi (wanting something), Jijnasu (searching truth), Jnani (knower).
8. Of these the latter are higher than the preceding ones.
9. Bhakti is the easiest way of worship.
10. It is its own proof and does not require any other.
11. Its nature is peace and perfect bliss.
12. Bhakti never seeks to injure anyone or anything, not even the popular modes of worship.
13. Conversation about lust, or doubt of God or about one's enemies must not be listened to.
14. Egotism, pride, etc. must be given up.
15. If those passions cannot be controlled, place them upon God, and place all your actions on Him.
16. Merging the trinity of Love, Lover, and Beloved,
worship God as His eternal servant, His eternal bride—thus love is to be made unto God.
1. That love is highest which is concentrated upon God.
2. When such speak of God, their voices stick in their throats, they cry and weep; and it is they who give holy places their holiness; they make good works, good books better, because they are permeated with God.
3. When a man loves God so much, his forefathers rejoice, the gods dance, and the earth gets a Master!
4. To such lovers there is no difference of caste, sex, knowledge, form, birth, or wealth;
5. Because they are all God's.
6. Arguments are to be avoided;
7. Because there is no end to them, and they lead to no satisfactory result.
8. Read books treating of this love, and do deeds which increase it.
9. Giving up all desires of pleasure and pain, gain and loss, worship God day and night. Not a moment is to be spent in vain.
10. Ahimsa (non-killing), truthfulness, purity, mercy, and godliness are always to be kept.
11. Giving up all other thoughts, the whole mind should day and night worship God. Thus being worshipped day and night, He reveals Himself and makes His worshippers feel Him.
12. In past, present, and future, Love is greatest!
1. That love is highest which is concentrated upon God.
2. When such speak of God, their voices stick in their throats, they cry and weep; and it is they who give holy places their holiness; they make good works, good books better, because they are permeated with God.
3. When a man loves God so much, his forefathers rejoice, the gods dance, and the earth gets a Master!
4. To such lovers there is no difference of caste, sex, knowledge, form, birth, or wealth;
5. Because they are all God's.
6. Arguments are to be avoided;
7. Because there is no end to them, and they lead to no satisfactory result.
8. Read books treating of this love, and do deeds which increase it.
9. Giving up all desires of pleasure and pain, gain and loss, worship God day and night. Not a moment is to be spent in vain.
10. Ahimsa (non-killing), truthfulness, purity, mercy, and godliness are always to be kept.
11. Giving up all other thoughts, the whole mind should day and night worship God. Thus being worshipped day and night, He reveals Himself and makes His worshippers feel Him.
12. In past, present, and future, Love is greatest!
Thus following the ancient sages, we have dared to preach the doctrine of Love, without fearing the jeers of the world.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。