七月十八日，星期四
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
（由弟子S·E·沃尔多小姐记录）
一八九五年七月十八日，星期四。
（今日课程主要为商羯罗对数论哲学结论之反驳。）
数论学派认为意识乃复合物，超越意识的最终分析给出了"神我"（Purusha）——即见证者，但神我有多个——我们每一个人皆是一个神我。不二/Advaita则相反，断言神我唯能为一，神我不可能是有意识的、无意识的，或具有任何限定性质，因为这些性质要么将其束缚，要么终将消逝；故"太一"必须超越一切属性，甚至超越知识，且不可能是宇宙或任何事物之因。吠陀经云："太初唯有存在，独一无二。"
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萨埵（Sattva，纯质）伴随知识之存在，并不能证明萨埵即为知识之因；恰恰相反，萨埵唤起的是人心中本已存在之物，犹如火加热置于其旁的铁球——是激发了铁球中潜藏的热量，而非进入铁球之中。
商羯罗说，知识不是束缚，因为知识乃神之本性。世界永恒存在，无论显现或未显现；故有一永恒之对象存在。
智慧·力量·活动（Jnana-bala-kriya）即是神。神亦无需形相，因为唯有限者方需形相作为障碍以捕捉和持守无限之知识；而神实无需此等助缘。并无所谓"运动的灵魂"，唯有一个真我（Atman）。个体灵魂（Jiva）乃此身之有意识的主宰者，五种生命气息于其中归为一体，然而此个体灵魂本身即是真我，因为一切皆是真我。你对它的种种思量乃是你的迷妄，并非在个体灵魂之中。你即是神，凡你所作的其他想法皆是错误的。你应当在克里希纳之中崇拜真我，而非将克里希纳作为克里希纳来崇拜。唯有崇拜真我方能获得解脱/Moksha。即便是人格神，亦不过是真我之客体化。商羯罗说："对自身实相的炽烈追寻，即是虔信/Bhakti。"
我们为达到神而采取的一切方法皆是真实的；这不过如同通过寻找北极星周围的星辰来定位北极星一般。
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薄伽梵歌乃吠檀多最权威之经典。
English
(RECORDED BY MISS S. E. WALDO, A DISCIPLE)
THURSDAY, July 18, 1895.
(The lesson today was mainly Shankara's argument against the conclusion of the Sânkhya philosophy.)
The Sankhyas say that consciousness is a compound, and beyond that, the last analysis gives us the Purusha, Witness, but that there are many Purushas — each of us is one. Advaita, on the contrary, affirms that Purushas can be only One, that Purusha cannot be conscious, unconscious, or have any qualification, for either these qualities would bind, or they would eventually cease; so the One must be without any qualities, even knowledge, and It cannot be the cause of the universe or of anything. "In the beginning, existence only, One without a second", says the Vedas.
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The presence of Sattva with knowledge does not prove that Sattva is the cause of knowledge; on the contrary, Sattva calls out what was already existing in man, as the fire heats an iron ball placed near it by arousing the heat latent in it, not by entering into the ball.
Shankara says, knowledge is not a bondage, because it is the nature of God. The world ever is, whether manifested or unmanifested; so an eternal object exists.
Jnâna-bala-kriyâ (knowledge, power, activity) is God. Nor does He need form, because the finite only needs form to interpose as an obstruction to catch and hold infinite knowledge; but God really needs no such help. There is no "moving soul", there is only one Atman. Jiva (individual soul) is the conscious ruler of this body, in whom the five life principles come into unity, and yet that very Jiva is the Atman, because all is Atman. What you think about it is your delusion and not in the Jiva. You are God, and whatever else you may think is wrong. You must worship the Self in Krishna, not Krishna as Krishna. Only by worshipping the Self can freedom be won. Even personal God is but the Self objectified. "Intense search after my own reality is Bhakti", says Shankara.
All the means we take to reach God are true; it is only like trying to find the pole-star by locating it through the stars that are around it.
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The Bhagavad-Gita is the best authority on Vedanta.
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。