关于吠陀与奥义书的思考
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中文
吠陀祭祀的祭坛是几何学的起源。
对天神（Devas）——即光明者——的祈请，是崇拜的基础。其理念是：被祈请者得到帮助，同时也施予帮助。
赞歌不仅是赞美之词，更是力量之词，因为它们是以正确的心态来吟诵的。
天界不过是具有更多感官和更强力量的另一种存在状态。
一切高级身体也如物质身体一样，都要经历分解。死亡降临于此生和他生的一切形体。天神也是有死的，只能赐予享乐。
在一切天神之后，有一个统一的存在——上帝——正如在这个身体之后，有某种更高的东西在感受和观看。
创造、维持和毁灭宇宙的力量，以及遍在、全知、全能等属性，使上帝成为众神之神。"听啊，不朽的子女们！听啊，居于更高领域的天神们！"（《白骡奥义书》第二章第五节）。"我已发现了一道超越一切黑暗、超越一切疑惑的光芒。我已找到了那位太古者"（同上，第三章第八节）。通向这一境界的道路就蕴含在奥义书中。
在地上我们死去。在天上我们死去。在最高的天上我们也死去。只有当我们到达上帝时，我们才获得生命，成为不朽。
奥义书所论述的正是这一主题。奥义书的道路是纯净的道路。许多习俗、风俗和地方典故在今天已无法理解。然而，透过它们，真理变得清晰。天地皆被抛弃，以便来到光明。
奥义书宣告：
"彼主已遍入宇宙。这一切皆是祂的。"
"彼遍在者，无二者，无身者，纯净者，宇宙的伟大诗人，以日月星辰为韵律，给予每一个人其应得之物。"（《伊莎奥义书》第八节，改编）
"那些试图通过仪轨来到达光明的人，是在深重的黑暗中摸索。那些认为这个自然就是一切的人，也在黑暗中。那些希望通过这种思想超越自然的人，是在更深的黑暗中摸索。"（《伊莎奥义书》第九节）
"彼主已遍入宇宙。这一切皆是祂的。"
"彼遍在者，无二者，无身者，纯净者，宇宙的伟大诗人，以日月星辰为韵律，给予每一个人其应得之物。"（《伊莎奥义书》第八节，改编）
"那些试图通过仪轨来到达光明的人，是在深重的黑暗中摸索。那些认为这个自然就是一切的人，也在黑暗中。那些希望通过这种思想超越自然的人，是在更深的黑暗中摸索。"（《伊莎奥义书》第九节）
那么仪轨是不好的吗？不，它们对正在前进的人是有益的。
在一部奥义书（即《迦陀奥义书》）中，青年纳齐凯达提出了这个问题："有人说一个死去的人已经走了；另一些人说他仍然活着。你是阎摩——死神。你知道真相；请回答我。"阎摩回答说："就连天神中的许多位也不知道——更何况人呢。孩子，不要向我追问这个答案。"但纳齐凯达坚持不懈。阎摩再次回答："众天神的享乐，这些我都可以给你。不要坚持你的追问。"但纳齐凯达坚如磐石。于是死神说道："我的孩子，你已三次拒绝了财富、权力、长寿、名声和家族。你有足够的勇气追问最高的真理。我来教你。有两条路，一条是真理之路，一条是享乐之路。你选择了前者。"
现在请注意传授真理的条件。第一，纯洁——一个男孩，一个纯净、无遮的灵魂，追问宇宙的奥秘。第二，他必须纯粹为了真理本身而接受真理。除非真理是通过一个已经证悟的人、一个已经亲自感知它的人传递而来，否则它不能结出果实。书本不能给予它，争论不能确立它。真理降临于那知晓其奥秘的人。
当你接受了真理之后，保持沉静。不要被空洞的争论所扰。达到你自己的证悟。只有你自己才能做到。
它既非幸福也非苦难，既非罪恶也非美德，既非知识也非无知。你必须亲自证悟它。我如何能向你描述它呢？
那以全心呼唤"主啊，我只要你"的人——主向他显现自身。保持纯净，保持平静；心灵纷乱时无法映现主。"吠陀所宣说的彼，我们以祈祷和祭祀来亲近的彼，唵是那不可言说者的神圣名号。这个词是一切词中最神圣的。知晓这个词之奥秘的人，获得他所渴求的一切。"归依这个词吧。凡归依这个词的人，道路便向他敞开。
English
The Vedic sacrificial altar was the origin of Geometry.
The invocation of the Devas, or bright ones, was the basis of worship. The idea is that one invoked is helped and helps.
Hymns are not only words of praise but words of power, being pronounced with the right attitude of mind.
Heaven are only other states of existence with added senses and heightened powers.
All higher bodies also are subject to disintegration as is the physical. Death comes to all forms of bodies in this and other lives. Devas are also mortal and can only give enjoyment.
Behind all Devas there is the Unit Being—god, as behind this body there is something higher that feels and sees.
The powers of creation, preservation, and destruction of the Universe, and the attributes, such as omnipresence, omniscience, and omnipotence, make God of gods. "Hear ye children of Immortality! Hear ye Devas who live in higher spheres!" (Shvetashvatara, II.5). "I have found out a ray beyond all darkness, beyond all doubt. I have found the Ancient One" (ibid. III.8). The way to this is contained in the Upanishads.
On earth we die. In heaven we die. In the highest heaven we die. It is only when we reach God that we attain life and become immortal.
The Upanisads treat of this alone. The path of the Upanishads is the pure path. Many manners, customs, and local allusions cannot be understood today. Through them, however, truth becomes clear. Heavens and Earth are all thrown off in order to come to Light.
The Upanisads declare:
"He the Lord has interpenetrated the universe. It is all His."
"He the Omnipresent, the One without a second, the One without a body, pure, the great poet of the universe, whose metre is the suns and stars, is giving to each what he deserves" (Isha Upanishad, 8, adapted).
"They are groping in utter darkness who try to reach the Light by ceremonials. And they who think this nature is all are in darkness. They who wish to come out of nature through this thought are groping in still deeper darkness" (Isha, 9).
"He the Lord has interpenetrated the universe. It is all His."
"He the Omnipresent, the One without a second, the One without a body, pure, the great poet of the universe, whose metre is the suns and stars, is giving to each what he deserves" (Isha Upanishad, 8, adapted).
"They are groping in utter darkness who try to reach the Light by ceremonials. And they who think this nature is all are in darkness. They who wish to come out of nature through this thought are groping in still deeper darkness" (Isha, 9).
Are then ceremonials bad? No, they will benefit those who are coming on.
In one of the Upanishads (i.e. Katha) this question is asked by Nachiketa, a youth: "Some say of a dead man, he is gone; others, he is still living. You are Yama, Death.
You know the truth; do answer me." Yama replied, "Even the Devas, many of them, know not—much less men. Boy, do not ask of me this answer." But Nachiketa persists. Yama again replies, "The enjoyments of the gods, even these I offer you. Do not insist upon your query." But Nachiketa was firm as a rock. Then the god of death said, "My boy, you have declined, for the third time, wealth, power, long life, fame, family. You are brave enough to ask the highest truth. I will teach you. There are two ways, one of truth, one of enjoyment. You have choosen the former."
Now note here the conditions of imparting the truth. First, the purity—a boy, a pure, unclouded soul, asking the secret of the universe. Second, that he must take truth for truth's sake alone. Until the truth has come through one who has had realisation, from one who has perceived it himself, it cannot become fruitful. Books cannot give it, argument cannot establish it. Truth comes unto him who knows the secret of it.
After you have received it, be quiet. Be not ruffled by vain argument. Come to your own realisation. You alone can do it.
Neither happiness nor misery, vice nor virtue, knowledge nor non - knowledge is it. You must realise it. How can I describe it to you?
He who cries out with his whole heart, "O Lord, I want but Thee"—to him the Lord reveals Himself. Be pure, be calm; the mind when ruffled cannot reflect the Lord. "He whom the Vedas declare, He, to reach whom, we serve with prayer and sacrifice, Om is the sacred name of that indescribable One. This word is the holiest of all words. He who knows the secret of this word receives that which he desires." Take refuge in this word. Whoso takes refuge in this word, to him the way opens.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。