十五
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
斯瓦米吉近来身体状况良好。弟子于一个周日上午来到道场。拜访斯瓦米吉之后，他下楼与斯瓦米·尼尔玛拉南达讨论吠檀多经典。此时斯瓦米吉本人也走下楼来，对弟子说："你们刚才在与尼尔玛拉南达讨论什么？"
弟子：先生，他说："吠檀多的梵只有您和您的斯瓦米吉（Swami）才知道。我们则深信'梵文——克里希纳（Krishna）即是上主本身。'"
斯瓦米吉：你怎么说？
弟子：我说真我（Atman）才是唯一的真理，而克里希纳不过是一位证悟了这真我的人。斯瓦米·尼尔玛拉南达内心是一位不二（Advaita）吠檀多（Vedanta）的信奉者，但表面上他采取二元论的立场。他的最初用意似乎是先提出自在天（Ishvara）的人格面向，然后通过循序渐进的论辩来强化吠檀多的根基。
但一旦他称我为"毗湿奴派（Vaishnava）"，我便忘记了他真正的用意，与他展开了激烈的辩论。
斯瓦米吉：他喜爱你，所以享受戏弄你的乐趣。但你为何要为他的话所动？你也可以回答他："您呀，先生，是一个无神论者，一个虚无主义的信奉者。"
弟子：先生，奥义书（Upanishads）中是否有任何声明说自在天（Ishvara）是一位全能的人格神？但人们普遍信仰这样一位人格的自在天。
斯瓦米吉：最高原则——万物之主——不可能是一个人格。个体灵魂（Jiva）是个体的，而所有个体灵魂的总和便是自在天。在个体灵魂中，无明（Avidya）或无知是主导的，但自在天则主宰着由无明与明智（Vidya）所构成的幻力（Maya），并从自身中独立地展化出这个动静万物的世界。但梵超越了个体与集体的双重面向，超越了个体灵魂与自在天。在梵之中没有部分。为便于理解，才在其中假设了部分。经典中将梵的那个被叠加了宇宙之创造、维系与消融的部分称为自在天，而另一个不变的部分——在其中没有二元论的思想——则被指称为梵。但不要因此而认为梵是独立于个体灵魂和宇宙之外的另一种实体。有神论的不二论者（Qualified Monists）主张，正是梵将自身转化为个体灵魂与宇宙。而不二论者（Advaitins）则坚持认为，个体灵魂与宇宙不过是叠加在梵之上的。但在实相中，梵从未发生任何变化。不二论者说，宇宙由名与形构成，它只存在于名与形存在之时。当通过冥想和其他修行方法，名与形消融之时，那超越的梵便独自长存。那时，个体灵魂与宇宙各自独立的实在性便不复感受到。那时才会证悟到，自己是永恒纯粹的智慧本质，即梵。个体灵魂的真实本性即是梵。当通过冥想等方式，名与形的帷幕消散之时，这种认识便得以直接证悟。这是纯粹不二论（Advaita）的实质。吠陀（Vedas）、吠檀多以及其他一切经典，都只是以不同方式阐释这同一个理念。
弟子：那么，说自在天是全能的人格神，又如何成立呢？
斯瓦米吉：人在多大程度上受到心灵这一限制性附属物的制约，就在多大程度上成其为人。他必须通过心灵来理解和把握一切，因此无论他思考什么，都必然受到心灵的局限。故此，人的自然倾向是从自身人格的类比推论出自在天的人格性。人只能将自己的理想构想为一个人类。当在这个疾病与死亡的世界中，他被悲伤所打击，被驱向绝望与无助之境时，他便寻求某种依托，凭借那种依托可以感到安全。但这种依托在哪里呢？那无处不在、不依赖任何其他事物来支撑自身的真我（Atman），才是唯一的归依。起初，人并不能找到它。当在冥想与灵性修行的过程中升起辨别（Viveka）与离欲（Vairagya）时，他才得以认知它。但无论他以何种方式在灵性的道路上前进，每一个人都在无意识地唤醒自身内在的梵。方法可能因人而异，但持有人格神信仰者，必须持守那个理念进行灵性修行。若心诚意切，通过这种方式，内在的梵之雄狮将得以觉醒。对梵的认识是一切众生唯一的目标，而各种各样的理念不过是通向它的不同路径。尽管个体灵魂的真实本性即是梵，但由于他与心灵这一限制性附属物的认同，他仍遭受着种种疑惑与困难、苦乐悲喜的煎熬。但从梵天（Brahma）到一片草叶，一切众生都在向着证悟自身真实本性的方向前进。在证悟自身与梵的同一性之前，没有人能够脱离生死的轮回（Samsara）。获得人身之后，当对解脱（Moksha）的渴望变得强烈之时，加之有证悟之人的恩典，人对自知（Self-knowledge）的渴望便会愈发炽烈。否则，沉溺于情欲与贪婪之人的心灵，永远不会倾向于那个方向。对于心中怀有对家庭生活欢乐、对财富和名誉之渴望的人，知晓梵的欲望怎么可能升起呢？唯有那愿意舍弃一切的人，那在善恶、苦乐的强烈对立之流中依然平静、稳定、均衡、并对自身理想保持清醒的人，才会努力追求自知。唯有那样的人，才凭借自身的力量撕裂世间的罗网。"梵文——冲破幻力（Maya）的藩篱，如雄狮般破茧而出。"
弟子：那么，没有出家（Sannyasa），真的无法获得梵的知识吗？
斯瓦米吉：此言千真万确。人必须兼具内在与外在的出家——在精神上的出离，同时也要有正式的出家。商羯罗（Shankara）在注释"不藉出家标志而修苦行者"这一奥义书文句时，曾说，若修行时缺乏出家的外在标志（即赭色袈裟、锡杖、水瓶等），则难以证悟之梵将无从证悟。若无对世界的离欲，若无舍弃，若无放弃享乐欲望，在灵性生命中绝对一事无成。"它不像孩子手中的甜点，可以用把戏轻易抢走。"
弟子：但是，先生，在灵性修行的过程中，那种出离心也许会随之而来。
斯瓦米吉：对于那些将以渐进方式获得出离心的人，让他们那样去吧。但你为何要坐等呢？立即开始挖掘那条将把灵性之水引入你生命的渠道。罗摩克里希纳常常贬斥对灵性成就的消极敷衍之心，例如认为宗教会逐渐到来，不必急于一时。当一个人口渴时，他能够坐着无动于衷吗？他难道不会四处奔走找水喝吗？因为你对灵性的渴望尚未升起，所以你才安闲坐着。对知识的渴望尚未变得强烈，所以你才满足于家庭生活中那些微薄的享乐。
弟子：我真的不明白，为何我没有舍弃一切的念头。请您为我指点迷津。
斯瓦米吉：目标与手段都在你自己手中。我只能加以激励。你已研读了如此多的经典，并在侍奉和结交那些已知晓梵的修行者（Sadhus）；若这些都不能带来出离的念头，那你的生命就白费了。但也不会全然白费；这些的效果将以某种方式在某个时刻显现出来。
弟子愁云满面，再次对斯瓦米吉说："先生，我已皈依于您的庇护之下，请为我开启解脱（Mukti）之路——让我在此身中证悟真理。"
斯瓦米吉：有何可惧？常常保持辨别——你的身体、你的家、这些个体灵魂与这个世界，全都如梦境般绝对不真实。常常想到这副身体只是一个惰性的工具。而那自足的神我（Purusha）居于其中，才是你真实的本性。心灵的附属物是他最初而细微的外衣，而这副身体则是他粗重的外在覆盖。那不可分割、不变不动、自我光明的神我，就隐藏在这些迷幻的帷幕之下，因此你真实的本性对你自身而言是未知的。那永远追随感官的心灵的走向，必须转向内在。心灵必须被消灭。身体不过是粗重的——它死亡并消融于五大之中。但那由心理印象所构成的心灵包裹，却不会很快地死去。它在一段时间内以种子的形态存在，然后以树的形态萌发生长——它取得另一副肉体，在生死之间轮回往复，直到自知升起。因此我说，通过冥想、专注以及哲学辨别的力量，将这颗心灵沉入绝对存在——知识——极乐的大海之中。当心灵消融之时，一切限制性的附属物消散，你便安住于梵之中了。
弟子：先生，将这颗放纵无羁的心灵导向梵，是如此之难。
斯瓦米吉：对于英雄而言，有什么是艰难的呢？只有怯懦之人才如此说话。"梵文——解脱对英雄而言易于获得，对懦夫则否。"《薄伽梵歌》（VI.35）云："梵文——心灵通过舍弃与修行得以制御，阿周那（Arjuna）啊。"心质（Chitta）即心灵的质料，犹如一汪清澈的湖水，而由感官印象的冲击在其中升起的波浪，便构成了意念（Manas）即心灵。因此，心灵由一系列相续的思想波浪所构成。欲望由这些心灵的波浪中升起。然后欲望转化为意志，并通过其粗重的工具——身体——发挥作用。再者，如同行为是无尽的，其果实也是无尽的。因此，心灵永远被无数个由业力（Karma）果实所构成的波浪所翻腾。这颗心灵必须被剥除一切变异（Vrittis），重新还原为那汪清澈的湖水，使其中连一丝变异的波浪都不复存在。那时，梵将自行显现。经典在这样的文句中对这种状态有所一瞥："彼时心结尽断"等等。你明白吗？
弟子：是的，先生，但冥想必须以某个对象为基础？
斯瓦米吉：你自己将是你冥想的对象。思维并冥想，你就是那无处不在的真我（Atman）。"我既非身体，也非心灵，也非觉（Buddhi，即决断的智能），既非粗重之身，也非精微之身"——通过这种逐一排除的方法，将你的心灵沉浸于那超越的知识之中——那正是你的真实本性。通过这种方式反复将心灵沉浸其中，以此消灭心灵。只有这样，你才能证悟智慧的本质，即安住于你的真实本性之中。知者与所知、冥想者与冥想对象将合而为一，一切现象性叠加的终止也将随之而来。经典中将这种状态称为超越三元关系（Triputibheda），即超越相对知识的三元性。在这种状态中，没有相对的或有条件的知识。当真我是唯一的知者时，你凭借什么手段来认知它呢？真我是知识，真我是智慧，真我是存在——知识——极乐（Sachchidananda）。正是通过幻力（Maya）那不可思议的力量——它既不能被指称为存在，也不能被指称为不存在——相对意识才降临到本与梵无异的个体灵魂身上。这通常被称为意识状态。而这种相对存在的二元性在纯粹的梵中合而为一的状态，在经典中被称为超意识状态，并以如下文字加以描述："梵文——犹如一片完全平静、无名无迹的大海。"（《辨别冠宝论》，第四一〇节）
斯瓦米吉仿佛从其对梵的证悟的深邃底蕴中，道出了这些话语。
斯瓦米吉：一切哲学与经典，都来自主客相对知识的层面。但人类心灵的任何思想或语言，都无法充分表达那超越相对知识层面的实在！科学、哲学等等，不过是部分的真理。因此它们绝不可能成为超越实在的充分表达渠道。故而从超越的立场来看，一切都显现为不真实——宗教信仰、行为、我与你、宇宙——一切皆不真实！那时才会被感知到："我是唯一的实在；我是无所不在的真我（Atman），我是自身存在的证明。"哪里还有单独的证明来建立我之存在的实在性呢？正如经典所说，我"梵文——永远作为永恒的主体而为自身所知晓。"（《辨别冠宝论》，第四〇九节）我已见过那种状态，亲身证悟了它。你也去见证和证悟它，并向所有人宣扬这梵的真理。那时你才能获得平静。
斯瓦米吉说出这番话时，面色严肃，陷入沉思。片刻之后，他继续道："在你的生命中证悟这种总括一切理论、是一切真理之依据的梵的知识，并将它宣传于世界。这将有益于你自己，也有益于他人。我今天已将一切真理的精髓告诉了你；没有什么比这更高的了。"
弟子：先生，您现在讲的是智慧（Jnana）；但有时您宣扬虔信（Bhakti）的优越性，有时宣扬行动（Karma）的优越性，有时又宣扬瑜伽（Yoga）的优越性。这令我们困惑不解。
斯瓦米吉：好，实情如此。对梵的知识是终极目标——是人最高的命运。但人不可能一直沉浸于梵之中。当他从中出来时，他必须有事可做。那时他应当从事有益于人们真正福祉的工作。因此我催促你们以同一性的精神服务个体灵魂。但，我儿，工作中有如此之多的纠葛，就连伟大的圣者也会被其缠住而产生执著。
因此，工作必须在不贪恋结果的情况下进行。这是《薄伽梵歌》（Bhagavad Gita）的教导。但须知在梵的知识中，与任何工作的关联都荡然无存。善行，至多不过净化心灵。因此，注疏者商羯罗才如此严厉地批判智慧与业力相结合的学说。有些人通过无私行为的手段达到梵的知识。这也是一种手段，但目的是证悟梵。透彻地明白这一点：辨别之道与其他一切修行方式的目标，皆是证悟梵。
弟子：先生，现在请告诉我王瑜伽（Raja-yoga）与虔信瑜伽（Bhakti-yoga）的功用。
斯瓦米吉：沿这些道路修行，有些人也能证悟梵。虔信或对神的信爱之道是一个缓慢的过程，但修行起来较为容易。在瑜伽之道上有许多障碍；也许心灵会追逐神通（Siddhis，超自然的力量），从而使你偏离证悟真实本性的轨道。只有智慧辨别之道结果最为迅速，是一切信仰的依据与基础；因此它在一切国度、一切时代都同样受到尊崇。但即便在辨别之道上，心灵也有陷入无穷无尽的空洞论辩之网的危险。因此，与辨别同行，冥想也须同时修习。通过辨别与冥想，目标或梵必须得以达到。以这种方式修行，必然达到目标。依我之见，这是确保迅速成功的简便之道。
弟子：现在请告诉我关于神的化身（Incarnation）这一教义的内容。
斯瓦米吉：你似乎想在一天之内掌握一切！
弟子：先生，若能在一天之内解决心中所有的疑惑与困难，我便不必再三打扰您了。
斯瓦米吉：那些凭借其恩典，在一瞬间便能使经典中所极力称颂的真我（Atman）之知识得以获得的人，便是会行走的圣地（Tirthas）——即化身（Avatara）。他们从出生之时便是梵的知者，而梵与梵的知者之间没有丝毫的差别。"梵文——知梵者即成梵。"（《蒙达卡奥义书》，第三章第二篇第九节）真我无法被心灵所认知，因为它本身便是知者——这一点我已说过。因此，人的相对知识只能上达至化身——那些永远安住于真我之中的人。这是人类心灵所能把握的自在天之最高理想。超越这个，便没有相对知识了。如此梵的知者在世间极为罕见地降生。能够理解他们的人也是极少数。唯有他们才是经典真理的证明——在世界大海中屹立的光明之塔。通过与这些化身的亲近以及他们的恩典，心灵中的黑暗倏忽消散，证悟便在心中刹那显现。为何发生，以何种过程发生，皆无法查明。但它确实发生了。我亲眼见过如此发生。克里希纳（Krishna）安住于真我（Atman）而讲述《薄伽梵歌》（Bhagavad Gita）。《薄伽梵歌》中凡他以"我"这个词说话的段落，无一例外地指向真我："唯依我而皈依"意即"安住于真我之中"。这种真我的知识，是《薄伽梵歌》的最高旨趣。其中关于瑜伽（Yoga）等的提及，不过是达到这一真我证悟的附带事项。那些没有这种真我知识的人是"自杀者"。"他们因执着于不真实之物而自戕"；他们将生命枉费于感官享乐的枷锁之中。你们也是人，难道不能弃置这些为时不过两日的感官享乐的垃圾吗？难道你们也要充实那些在彻底的无知中生死的人的行列吗？接受"有益的"，舍弃"悦意的"。向所有人——即便是最卑微的人——讲述这个真我。通过持续的讲说，你自己的智慧也将日益清明。并且常常重复那伟大的真言（Mantras）："梵文——汝即彼（Tat tvam asi）"，"梵文——我即梵（Aham Brahmasmi）"，"梵文——一切皆为梵（Sarvam khalvidam Brahma）"——同时在心中怀有雄狮般的勇气。有何可惧之处？恐惧即是死亡——恐惧是最大的罪过。代表着人类灵魂的阿周那（Arjuna）为恐惧所触动。因此，安住于真我的薄伽梵（Bhagavan）克里希纳，对他讲述了《薄伽梵歌》的教义。然而他的恐惧仍未消散。其后，当阿周那见到上主的宇宙形态，并安住于真我之后，一切业力（Karma）的束缚皆被知识之火所焚尽，他才投身战斗。
弟子：先生，人在证悟之后，还能进行工作吗？
斯瓦米吉：证悟之后，通常意义上所说的工作便不复存在。它改变了其性质。智慧者（Jnani）所从事的工作，只会有益于世界的福祉。一位证悟者所说的或所做的一切，都有助于所有人的利益。我们曾观察过罗摩克里希纳（Ramakrishna）；他犹如"梵文——在身体中，却非属于身体！"关于这类人物的行为动机，只能这样说："梵文——他们所做的一切犹如人所行之事，不过是一种游戏而已。"（《梵经》，第二章第一篇第三十三节）
## 参考资料
English
Swamiji is now in very good health. The disciple has come to the Math on a Sunday morning. After visiting Swamiji he has come downstairs and is discussing the Vedantic scriptures with Swami Nirmalananda. At this moment Swamiji himself came downstairs and addressing the disciple, said, "What were you discussing with Nirmalananda?"
Disciple: Sir, he was saying, "The Brahman of the Vedanta is only known to you and your Swamiji. We on the contrary know that "(Sanskrit)-- shri Krishna is the Lord Himself."
Swamiji: What did you say?
Disciple: I said that the Atman is the one Truth, and that Krishna was merely a person who had realised this Atman. Swami Nirmalananda is at heart a believer in the Advaita Vedanta, but outwardly he takes up the dualistic side. His first idea seems to be to moot the personal aspect of the Ishvara and then by a gradual process of reasoning to strengthen the foundations of Vedanta.
But as soon as he calls me a "Vaishnava" I forget his real intention and begin a heated discussion with him.
Swamiji: He loves you and so enjoys the fun of teasing you. But why should you be upset by his words? You will also answer, "You, sir, are an atheist, a believer in Nihility."
Disciple: Sir, is there any such statement in the Upanishads that Ishvara is an all - powerful Person? But people generally believe in such an Ishvara.
Swamiji: The highest principle, the Lord of all, cannot be a Person. The Jiva is an individual and the sum total of all Jivas is the Ishvara. In the Jiva, Avidya, or nescience, is predominant, but Ishvara controls Maya composed of Avidya and Vidya and independently projects this world of moving and immovable things out of Himself. But Brahman transcends both the individual and collective aspects, the Jiva and Ishvara. In Brahman there is no part. It is for the sake of easy comprehension that parts have been imagined in It. That part of Brahman in which there is the superimposition of creation, maintenance and dissolution of the universe has been spoken of as Ishvara in the scriptures, while the other unchangeable portion, with reference to which there is no thought of duality, is indicated as Brahman. But do not on that account think that Brahman is a distinct and separate substance from the Jivas and the universe. The Qualified Monists hold that it is Brahman that has transformed Itself into Jivas and the universe. The Advaitins on the contrary maintain that Jivas and the universe have been merely superimposed on Brahman. But in reality there has been no modification in Brahman. The Advaitin says that the universe consists only of name and form. It endures only so long as there are name and form. When through meditation and other practices name and form are dissolved, then only the transcendent Brahman remains. Then the separate reality of Jivas and the universe is felt no longer. Then it is realised that one is the Eternal Pure Essence of Intelligence, or Brahman. The real nature of the Jiva is Brahman. When the veil of name and form vanishes through meditation etc., then that idea is simply realised. This is the substance of pure Advaita. The Vedas, the Vedanta and all other scriptures only explain this idea in different ways.
Disciple: How then is it true that Ishvara is an almighty Person?
Swamiji: Man is man in so far as he is qualified by the limiting adjunct of mind. Through the mind he has to understand and grasp everything, and therefore whatever he thinks must be limited by the mind. Hence it is the natural tendency of man to argue, from the analogy of his own personality, the personality of Ishvara (God). Man can only think of his ideal as a human being. When buffeted by sorrow in this world of disease and death he is driven to desperation and helplessness, then he seeks refuge with someone, relying on whom he may feel safe. But where is that refuge to be found? The omnipresent Atman which depends on nothing else to support It is the only Refuge. At first man does not find that. When discrimination and dispassion arise in the course of meditation and spiritual practices, he comes to know it. But in whatever way he may progress on the path of spirituality, everyone is unconsciously awakening Brahman within him. But the means may be different in different cases. Those who have faith in the Personal God have to undergo spiritual practices holding on to that idea. If there is sincerity, through that will come the awakening of the lion of Brahman within. The knowledge of Brahman is the one goal of all beings but the various ideas are the various paths to it. Although the real nature of the Jiva is Brahman, still as he has identification with the qualifying adjunct of the mind, he suffers from all sorts of doubts and difficulties, pleasure and pain. But everyone from Brahma down to a blade of grass is advancing towards the realisation of his real nature. And none can escape the round of births and deaths until he realises his identity with Brahman. Getting the human birth, when the desire for freedom becomes very strong, and along with it comes the grace of a person of realisation, then man's desire for Self - knowledge becomes intensified. Otherwise the mind of men given to lust and greed never inclines that way. How should the desire to know Brahman arise in one who has the hankering in his mind for the pleasures of family life, for wealth and for fame? He who is prepared to renounce all, who amid the strong current of the duality of good and evil, happiness and misery, is calm, steady, balanced, and awake to his Ideal, alone endeavours to attain to Self - knowledge. He alone by the might of his own power tears asunder the net of the world. "[(Sanskrit)]-- breaking the barriers of Maya, he emerges like a mighty lion."
Disciple: Well then, is it true that without Sannyasa, there can be no knowledge of Brahman?
Swamiji: That is true, a thousand times. One must have both internal and external Sannyasa -- renunciation in spirit as also formal renunciation. Shankaracharya, in commenting on the Upanishadic text, "Neither by Tapas (spiritual practice) devoid of the necessary insignia", has said that by practising Sadhana without the external badge of Sannyasa (the Gerua - robe, the staff, Kamandalu, etc.), Brahman, which is difficult to attain, is not realised. Without dispassion for the world, without renunciation, without giving up the desire for enjoyment, absolutely nothing can be accomplished in the spiritual life. "It is not like a sweetmeat in the hands of a child which you can snatch by a trick."
Disciple: But, sir, in the course of spiritual practices, that renunciation may come.
Swamiji: Let those to whom it will come gradually have it that way. But why should you sit and wait for that? At once begin to dig the channel which will bring the waters of spirituality to your life. Shri Ramakrishna used to deprecate lukewarmness in spiritual attainments as, for instance, saying that religion would come gradually, and that there was no hurry for it. When one is thirsty, can one sit idle? Does he not run about for water? Because your thirst for spirituality has not come, therefore you are sitting idly. The desire for knowledge has not grown strong, therefore you are satisfied with the little pleasures of family life.
Disciple: Really I do not understand why I don't get that idea of renouncing everything. Do make some way for that, please.
Swamiji: The end and the means are all in your hands. I can only stimulate them. You have read so many scriptures and are serving and associating with such Sadhus who have known Brahman; if even this does not bring the idea of renunciation, then your life is in vain. But it will not be altogether vain; the effects of this will manifest in some way or other in time.
The disciple was much dejected and again said to Swamiji: "Sir, I have come under your refuge, do open the path of Mukti for me -- that I may realise the Truth in this body."
Swamiji: What fear is there? Always discriminate -- your body, your house, these Jivas and the world are all absolutely unreal like a dream. Always think that this body is only an inert instrument. And the self - contained Purusha within is your real nature. The adjunct of mind is His first and subtle covering, then, there is this body which is His gross, outer covering. The indivisible changeless, self - effulgent Purusha is lying hidden under these delusive veils, therefore your real nature is unknown to you. The direction of the mind which always runs after the senses has to be turned within. The mind has to be killed. The body is but gross -- it dies and dissolves into the five elements. But the bundle of mental impressions, which is the mind, does not die soon. It remains for some time in seed - form and then sprouts and grows in the form of a tree -- it takes on another physical body and goes the round of birth and death, until Self - knowledge arises. Therefore I say, by meditation and concentration and by the power of philosophical discrimination plunge this mind in the Ocean of Existence - knowledge - bliss Absolute. When the mind dies, all limiting adjuncts vanish and you are established in Brahman.
Disciple: Sir, it is so difficult to direct this uncontrolled mind towards Brahman.
Swamiji: Is there anything difficult for the hero? Only men of faint hearts speak so. "[(Sanskrit)]-- mukti is easy of attainment only to the hero -- but not to cowards." Says the Gita (VI. 35), "[(Sanskrit)]-- by renunciation and by practice is the mind brought under control, O Arjuna." The Chitta or mind - stuff is like a transparent lake, and the waves which rise in it by the impact of sense - impressions constitute Manas or the mind. Therefore the mind consists of a succession of thought - waves. From these mental waves arises desire. Then that desire transforms itself into will and works through its gross instrument, the body. Again, as work is endless, so its fruits also are endless. Hence the mind is always being tossed by countless myriads of waves -- the fruits of work. This mind has to be divested of all modifications (Vrittis) and reconverted into the transparent lake, so that there remains not a single wave of modification in it. Then will Brahman manifest Itself. The scriptures give a glimpse of this state in such passages as: "Then all the knots of the heart are cut asunder", etc. Do you understand?
Disciple: Yes, sir, but meditation must base itself on some object?
Swamiji: You yourself will be the object of your meditation. Think and meditate that you are the omnipresent Atman. "I am neither the body, nor the mind, nor the Buddhi (determinative faculty), neither the gross nor the subtle body"-- by this process of elimination, immerse your mind in the transcendent knowledge which is your real nature. Kill the mind by thus plunging it repeatedly in this. Then only you will realise the Essence of Intelligence, or be established in your real nature. Knower and known, meditator and the object meditated upon will then become one, and the cessation of all phenomenal superimpositions will follow. This is styled in the Shastras as the transcendence of the triad or relative knowledge (Triputibheda). There is no relative or conditioned knowledge in this state. When the Atman is the only knower, by what means can you possibly know It? The Atman is Knowledge, the Atman is Intelligence, the Atman is Sachchidananda. It is through the inscrutable power of Maya, which cannot be indicated as either existent or non - existent, that the relative consciousness has come upon the Jiva who is none other than Brahman. This is generally known as the conscious state. And the state in which this duality of relative existence becomes one in the pure Brahman is called in the scriptures the superconscious state and described in such words as, "[(Sanskrit)]-- it is like an ocean perfectly at rest and without a name" (Vivekachudamani, 410).
Swamiji spoke these words as if from the profound depths of his realisation of Brahman.
Swamiji: All philosophy and scriptures have come from the plane of relative knowledge of subject and object. But no thought or language of the human mind can fully express the Reality which lies beyond the plane of relative Knowledge! Science, philosophy, etc. are only partial truths. So they can never be the adequate channels of expression for the transcendent Reality. Hence viewed from the transcendent standpoint, everything appears to be unreal -- religious creeds, and works, I and thou, and the universe -- everything is unreal! Then only it is perceived: "I am the only reality; I am the all - pervading Atman, and I am the proof of my own existence." Where is the room for a separate proof to establish the reality of my existence? I am, as the scriptures say, "[(Sanskrit)]-- always known to myself as the eternal subject" (Vivekachudamani, 409). I have seen that state, realised it. You also see and realise it and preach this truth of Brahman to all. Then only will you attain to peace.
While speaking these words, Swamiji's face wore a serious expression and he was lost in thought. After some time he continued: "Realise in your own life this knowledge of Brahman which comprehends all theories and is the rationale of all truths, and preach it to the world. This will conduce to your own good and the good of others as well. I have told you today the essence of all truths; there is nothing higher than this."
Disciple: Sir, now you are speaking of Jnana; but sometimes you proclaim the superiority of Bhakti, sometimes of Karma, and sometimes of Yoga. This confuses our understanding.
Swamiji: Well, the truth is this. The knowledge of Brahman is the ultimate goal -- the highest destiny of man. But man cannot remain absorbed in Brahman all the time. When he comes out of it, he must have something to engage himself. At that time he should do such work as will contribute to the real well - being of people. Therefore do I urge you in the service of Jivas in a spirit of oneness. But, my son, such are the intricacies of work, that even great saints are caught in them and become attached.
Therefore work has to be done without any desire for results. This is the teaching of the Gita. But know that in the knowledge of Brahman there is no touch of any relation to work. Good works, at the most, purify the mind. Therefore has the commentator Shankara so sharply criticised the doctrine of the combination of Jnana and Karma. Some attain to the knowledge of Brahman by the means of unselfish work. This is also a means, but the end is the realisation of Brahman. Know this thoroughly that the goal of the path of discrimination and of all other modes of practice is the realisation of Brahman.
Disciple: Now, sir, please tell me about the utility of Raja - yoga and Bhakti - yoga.
Swamiji: Striving in these paths also some attain to the realisation of Brahman. The path of Bhakti or devotion of God is a slow process, but is easy of practice. In the path of Yoga there are many obstacles; perhaps the mind runs after psychic powers and thus draws you away from attaining your real nature. Only the path of Jnana is of quick fruition and the rationale of all other creeds; hence it is equally esteemed in all countries and all ages. But even in the path of discrimination there is the chance of the mind getting stuck in the interminable net of vain argumentation. Therefore along with it, meditation should be practised. By means of discrimination and meditation, the goal or Brahman has to be reached. One is sure to reach the goal by practising in this way. This, in my opinion, is the easy path ensuring quick success.
Disciple: Now please tell me something about the doctrine of Incarnation of God.
Swamiji: You want to master everything in a day, it seems!
Disciple: Sir, if the doubts and difficulties of the mind be solved in one day, then I shall not have to trouble you time and again.
Swamiji: Those by whose grace the knowledge of Atman, which is extolled so much in the scriptures, is attained in a minute are the moving Tirthas (seats of holiness)-- the Incarnations. From their very birth they are knowers of Brahman, and between Brahman and the knower of Brahman there is not the least difference. "[(Sanskrit)]-- he who knows the Brahman becomes the Brahman" (Mundaka, III.ii.9). The Atman cannot be known by the mind for It is Itself the Knower -- this I have already said. Therefore man's relative knowledge reached up to the Avataras -- those who are always established in the Atman. The highest ideal of Ishvara which the human mind can grasp is the Avatara. Beyond this there is no relative knowledge. Such knowers of Brahman are rarely born in the world. And very few people can understand them. They alone are the proof of the truths of the scriptures -- the towers of light in the ocean of the world. By the company of such Avataras and by their grace, the darkness of the mind disappears in a trice and realisation flashes immediately in the heart. Why or by what process it comes cannot be ascertained. But it does come. I have seen it happen like that. Shri Krishna spoke the Gita, establishing Himself in the Atman. Those passages of the Gita where He speaks with the word "I", invariably indicate the Atman: "Take refuge in Me alone" means, "Be established in the Atman". This knowledge of the Atman is the highest aim of the Gita. The references to Yoga etc. are but incidental to this realisation of the Atman. Those who have not this knowledge of the Atman are "suicides". "They kill themselves by the clinging to the unreal"; they lose their life in the noose of sense - pleasures. You are also men, and can't you ignore this trash of sensual enjoyment that won't last for two days? Should you also swell the ranks of those who are born and die in utter ignorance? Accept the "beneficial" and discard the "pleasant". Speak of this Atman to all, even to the lowest. By continued speaking your own intelligence also will clear up. And always repeat the great Mantras --"[(Sanskrit)]-- thou art That", "[(Sanskrit)]-- I am That", "[(Sanskrit)]-- all this is verily Brahman"-- and have the courage of a lion in the heart. What is there to fear? Fear is death -- fear is the greatest sin. The human soul, represented by Arjuna, was touched with fear. Therefore Bhagavan Shri Krishna, established in the Atman, spoke to him the teachings of the Gita. Still his fear would not leave him. Later, when Arjuna saw the Universal Form of the Lord, and became established in the Atman, then with all bondages of Karma burnt by the fire of knowledge, he fought the battle.
Disciple: Sir, can a man do work even after realisation?
Swamiji: After realisation, what is ordinarily called work does not persist. It changes its character. The work which the Jnani does only conduces to the well - being of the world. Whatever a man of realisation says or does contributes to the welfare of all. We have observed Shri Ramakrishna; he was, as it were "[(Sanskrit)]-- in the body, but not of it!" About the motive of the actions of such personages only this can be said: "[(Sanskrit)]-- everything they do like men, simply by way of sport" (Brahma - Sutras , II.i.33).
## References
文本来自Wikisource公共领域。原版由阿德瓦伊塔修道院出版。