第三部分：印度报纸报道
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中文
【马杜拉邮报，1893年1月28日】
（尽管此节录未提及斯瓦米·辨喜【Vivekananda，即维韦卡南达】之名，将其称为文学硕士——而斯瓦米从未获此学位——并描述其年龄比实际大两岁，然而内证确凿无疑，证明这位孟加拉圣者即为斯瓦米·辨喜。此外，日期与斯瓦米在马德拉斯逗留之时间精确吻合，1902年7月13日《印度社会改革者》刊载的回顾性报道亦为佐证。附带说明，今日已无从得见1892至1893年之《印度社会改革者》原版。）
一位孟加拉圣者论印度教宗教与社会学
上周，一位年约三十二岁之孟加拉年轻弃世者【Sannyâsin，即出家修行者】，加尔各答大学文学硕士，在特里普利卡尼文学学会接受了约一百名受过教育之印度人的采访，其中包括德万·巴哈杜尔·拉古纳塔·拉奥。《印度社会改革者》刊载了该圣者所述内容摘要，兹从中节录如下：
完美的宗教乃是吠陀【Vedic】之宗教。吠陀分为两部分：强制性与随意性。强制性戒律对我们具有永恒约束力，构成印度教之宗教核心。随意性戒律则不然，历代圣哲【Rishis】曾依时代需求加以更改与调整。婆罗门昔日食牛肉，与首陀罗通婚；宰杀牛犊以款待宾客；首陀罗为婆罗门烹饪；男性婆罗门烹制之食物被视为不洁。然而我们已改变习俗以适应当今之时代【yuga】。尽管种姓规则自摩奴时代以来已有如此之大的变化，然若摩奴今日来到我们面前，他仍会称我们为印度教徒。种姓制度乃是一种社会组织，而非宗教组织。它是我们社会自然演化之产物，在某一时期被认为是必要且便利的，已完成其历史使命。若无种姓制度，我们早已沦为伊斯兰教徒。如今它已无用，可以废除。印度教不再需要种姓制度这一支柱。婆罗门可与任何人共食，甚至与旃陀罗【Pariah，即最低种姓者】共餐，而不会因此失去其灵性。一种被旃陀罗触碰便会消失殆尽的灵性，其量极为微薄，几近于零。婆罗门之灵性必须充盈洋溢、炽燃炎烈，足以将成千上万触碰他的旃陀罗温暖为具有灵性之人。古代圣哲在饮食上不作任何区分或限制。一个感到自身灵性如此脆弱，以至于目睹低种姓者便会将其湮灭的人，不必接近旃陀罗，自己保存那点可怜之物即可。
印度教的生命理想是"内收"【Nivritti，即向内收摄】。内收意指征服与制伏邪恶欲念——即塔摩性【Tamasa】之贪欲、嗔恨与贪婪——并非征服一切欲望，而仅是消灭粗糙的欲念。每个人都有责任爱戴并同情其同类。弃世者乃是征服了一切自私欲念、誓愿将此生奉献于利益他人之人，他爱一切众生。"外展"【Pravritti，即向外展开】意指对神及其众生的爱。弃世者应当得到供养。他们不像基督教的主教与大主教，必须以每年数千英镑的薪酬来做工作——其所有收入皆花费于自身享乐、妻儿之上。弃世者仅需一口食物，而后将其全部知识与服务奉献于公众。他是一位游方传教士。个人与社会都必须从"野兽经由人类而升华至神圣"。即便是印度教中最卑贱者——旃陀罗，其兽性之成分亦少于同等社会地位的英国人。这是古老而卓越的宗教文明之结果。这种向更高灵性状态的演化只有通过纪律与教育方能实现。
一切阻碍教育的制度——种姓制度、早婚等——都应立即予以废除。即便是"祭祖仪式"【Shradh】，若举行时浪费了本可用于自我教育的时间，亦可放弃。然而祭祖仪式不应废除，其咒语之含义极具启迪意义，描绘了父母为我们所经历的苦难与操劳。举行此仪式是对我们先祖精神总体之记忆所付出的敬意——我们继承了他们的美德。祭祖仪式与个人的解脱【Moksha，即从轮回【Samsara】中解脱】毫无关系，然而每一位热爱其宗教、其国家与其历代先贤的印度教徒，都不应放弃祭祖仪式。繁琐的外在形式与供养婆罗门并非必要。当今之世，不存在值得在祭祖之日受供的婆罗门。受供的婆罗门不应是职业食客，而应是免费为门徒提供饮食、传授真正吠陀教义的婆罗门。在当今时代，祭祖仪式可以在心中默默举行。
对我们妇女所施加的嫉妒式监护，表明我们印度教徒的民族美德已经衰退，已退化至"野蛮状态"。每个人都必须如此修炼其心智，使自己视所有女性为姐妹或母亲。女性必须享有阅读的自由，接受与男性同等优良的教育。在蒙昧与奴役之下，个人的发展是不可能的。
经历千年的奴役，印度教徒目前已然堕落，忘却了自身的尊严。每位英国男孩都被培养得感受到自身的重要性，认为自己是一个伟大种族、地球征服者的一员。而印度教男孩自幼心中所感受的恰恰相反——他生来就是为奴役的。除非我们热爱自己的宗教，努力自尊自重，尊重我们的同胞与社会，否则我们无法成为一个伟大的民族。现代印度教徒普遍是伪君子。他们必须奋起，将对真正吠陀宗教的信仰与对欧洲人政治和科学真理的认识融为一体。种姓制度之弊害在南方似乎比在孟加拉更为盛行。在孟加拉，婆罗门使用首陀罗触碰过的水，但在此处，婆罗门使首陀罗保持极大距离。在迦利时代【Kali Yuga】，没有真正的婆罗门。旃陀罗——我们的同胞——应由较高种姓加以教育，应……印度教宗教之真理，并成为……婆罗门。婆罗门的首要职责是爱一切众生。首先必须是婆罗门之间的融合，继而是所有再生族【Dwijas】之间的融合，再继而是再生族与首陀罗之间的融合。
作者：H. R. 霍韦斯
【《印度镜报》（转自《每日纪事报》），1893年11月28日】
……辨喜，这位深受爱戴的印度教僧侣，其相貌与佛陀的古典面容有着最为惊人的相似，他谴责了我们的商业繁荣、我们的血腥战争以及我们的宗教不宽容，宣称以如此代价换来的文明，"温顺的印度教徒"是不会接受的……他高呼道："你们一手持《圣经》，一手执征服者之剑而来——你们这些拥有昨日之宗教的人——来到我们面前；而我们早在数千年前便已由我们的圣哲传授了与你们基督同等崇高的教义与同等圣洁的生命。你们践踏我们，视我们如脚下之尘土。你们残杀动物的宝贵生命。你们是食肉者。你们以烈酒使我们的民众堕落。你们侮辱我们的女性。你们鄙视我们的宗教——它在许多方面与你们的相似，只是更为优越，因为它更具人道精神。然后你们竟然对基督教在印度进展如此缓慢而感到惊讶。我告诉你们，这是因为你们并不像你们的基督——那位我们本可尊崇与敬仰的人。你们认为，若你们像他那样，以谦卑与温顺来到我们门前，带来爱的信息，如他所做的那样为他人而活、工作、受苦，我们会充耳不闻吗？哦，不！我们将接纳他，聆听他，正如我们对待我们自己受到灵感启示的圣哲（教师）一样……"
【《印度镜报》，1893年12月7日】
印度教徒批评基督教
辨喜先生称吠陀之宗教是爱的宗教
辨喜称基督教不宽容
下午会议由诺布尔博士主持。哥伦布大厅座无虚席……诺布尔博士随即介绍了斯瓦米·辨喜——这位印度教僧侣——当他走向讲台中央时，掌声雷动。他身着橙色长袍，系以深红色腰带，头戴淡黄色头巾。惯常的微笑挂在他英俊的面庞上，双目炯炯有神。他说道：
我们这些来自东方的人，日复一日坐在这个讲台上，被以一种居高临下的方式告知，我们应当接受基督教，因为基督教国家是最繁荣的。我们环顾四周，看到英国——世界上最繁荣的基督教国家——将其脚踏在两亿五千万亚洲人的颈上。我们回顾历史，看到基督教欧洲的繁荣始于西班牙，而西班牙的繁荣始于对墨西哥的侵略。基督教通过割断同类的喉咙来赢得繁荣。以如此代价换来的繁荣，印度教徒是不会接受的。
我今日坐在此处，亲耳听到了不宽容的极致。我听到伊斯兰教教义受到喝彩——而今日伊斯兰教之剑正将毁灭带入印度。血与剑不属于印度教徒，因为我们的宗教建立在爱的法则之上。
掌声停息后，辨喜先生继续宣读其论文，摘要如下：【参见《关于印度教的论文》，《全集》第一卷，第6至20页】……
【《印度镜报》，1894年6月14日】
斯瓦米·辨喜与一位退休基督教传教士之间，就基督教在印度的工作与前景进行了一些热烈的通信往来。除其他事项外，据报道斯瓦米曾表示"皈依的方式是绝对荒谬的"；
传教士医生毫无裨益，因为他们与民众缺乏联系……他们在皈依方面毫无建树，尽管他们在彼此之间可能有愉快的社交聚会，等等。
那位牧师对此言辞提出异议，坚称能流利使用本地语言者，没有任何一个外国群体能比传教士更了解和同情印度人。传教士无疑是善良且用心良苦的人；然而我们认为，斯瓦米所言他们极少与民众接触，并非毫无根据。随着印度教在全国各地的复兴，基督教能否对印度教徒产生任何影响，实属疑问。目前对于印度的基督教传教活动而言，是一个关键时期。斯瓦米对传教士称他为同胞表示感谢。他写道："这是第一次，"
有位欧洲外国人——尽管生于印度——敢于以那个称呼来称呼一位令人厌恶的本地人——不管是否为传教士。您敢在印度用同样的称呼称呼我吗？
【《印度镜报》，1894年7月20日】
斯瓦米·辨喜在美国如此阐释吠陀的核心思想：
我谦卑地表示，我与那些将一神论——即承认一位独立于自然之外的人格神——视为理智发展之顶峰的人，见解不同。我认为，这不过是人类心智在努力理解未知事物的最初尝试中所遭遇的一种拟人论。人类理性与习俗的终极满足，在于对那遍在本体——即"一切"——之实现。我持有无可辩驳的证据，证明这一思想存在于吠陀之中，尽管其中有众多神祇及对神祇的祈祷。这种无形之"一切"的思想——即梵【Brahman，亦即"萨特"sat，存在之义】，在奥义书【Upanishads】中被称为真我【Atman，即个体灵魂】与梵，并在诸达尔善【Darsans，即印度哲学体系】中得到进一步阐释——乃是吠陀的核心思想，乃至印度教宗教的根本思想。
【《孟加拉人报》，1895年5月18日】
没有一位印度教徒不为辨喜斯瓦米感到自豪——不会不尊崇他及其教义。他为自己、为其种族、为其宗教赢得了荣耀。若我们此种见解正确，则辨喜的观点理应受到最高度的重视。以下是他就出海航行问题所表达的看法：
扩展即是生命，收缩即是死亡。爱即是生命，仇恨即是死亡。当我们开始收缩——开始仇视其他种族的那一天，我们便开始走向死亡；除非我们回归生命、回归扩展，否则任何力量都无法阻止我们的死亡。因此，我们必须与地球上所有种族交流融通。每一位远赴异邦旅行的印度教徒，都比那数百个迷信与自私的包袱为其国家做出更多的贡献——那些人以充当守财奴为其人生唯一目标。西方国家所建立的那些奇妙的民族生命结构，是由品格之柱所支撑的——除非我们能够大批培养出具有品格之人，否则对这种力量或那种力量的怨天尤人毫无用处。任何人若不愿给予他人自由，他自己又是否值得拥有自由？让我们冷静而有男子气概地投入工作——而不是将精力浪费在无谓的抱怨与愤懑之中。而我，在任何情况下都深信，宇宙中没有任何力量能够阻止任何人获得他真正应得之物。过去固然伟大，但我真诚地相信，未来所储备的是更为辉煌的前景。
我们必须与其他民族交流融通，从他们那里取得一切他们所能给予我们的善益之物。正是我们的封闭性、我们不愿向外国民族学习，是造成我们目前堕落的主要原因。我们曾认为自己是上天的选民，在一切方面都优于地球上的其他民族；将他们视为蛮夷，视其触碰为污染，视其知识为比无知更为恶劣。我们生活在一个自我营造的世界里：既不向外国人传授任何知识，也不向外国人学习任何东西。最终，幻灭降临。外国人成了我们的主人——成了主宰我们命运的仲裁者。我们如饥似渴地接受了他们的学问，发现其中有许多新颖之处，有许多极为有益之处。我们发现，就物质生活的舒适而言，外国人远远超过了我们——他们对自然力量的掌控远超我们所能梦想之境。他们消弭了时间与空间，将自然之力置于人类便利之服务中。他们有许多奇妙之事可以教导我们，我们如饥似渴地学习。然而我们仍不去拜访他们的国家。若我们去了，我们便会失去种姓资格。我们处于外国政府的统治之下，如饥似渴地研习一门外国语言与文学，并对其中一切美好之物心怀钦慕；我们使用外国物品作为服饰与日用消费品。然而我们仍不敢前往统治者所在的国度，唯恐遭到驱逐。正是针对这种毫无意义的偏见，这位伟大的斯瓦米——一位真正的印度教徒中的印度教徒——愤然高举抗议之声。反对者以其生动的语言来形容，如同守财奴一般：他们自己不旅行至外国，
也不允许他人旅行。然而事实依然如斯瓦米所言：这些游历过的印度教徒为其国家所做的贡献，远胜于那数百个迷信与自私的包袱——那些人以充当守财奴为其人生唯一目标。 …… 若我们这个时代也有圣哲，一如往昔时代所有的那样，我们确信他们将会取消海上旅行的禁令——如果过去确实曾颁布过此类禁令的话。社会是一个遵循进步之不变法则的有机体；变革——审慎而稳健的变革——对于社会体系的福祉乃至其存续，都是必要的。无论如何，知道如此崇高的权威、如此虔诚的印度教徒——斯瓦米·辨喜——支持赴异邦旅行，这本身便是一件令人欣慰之事……
【《印度镜报》，1895年6月29日】
辨喜（Vivekananda）法师于1893年9月26日在芝加哥代表佛教徒所作的演讲，收录于麦克尼利版《宗教议会史》。以下为其结语：——
我们离不开你们，你们也离不开我们。那么请相信，分裂已然向我们昭示：若无婆罗门的学识与哲思，你们便无以立足；若无你们的心灵，我们亦然。佛教与婆罗门之间的分裂，正是印度衰落的根源。正因如此，印度在过去一千年间沦为征服者的附庸。那么，让我们将婆罗门卓越的智慧，与伟大导师那颗充满爱的心灵、高尚的灵魂以及奇异的人道化力量融合在一起吧。
【《印度镜报》，1895年12月1日】
在气球学会的每周例会上，辨喜法师就"吠檀多（Vedanta）视野下的人与社会"发表了演讲。法师身着本宗红袍，以流利纯正的英语侃侃而谈逾一小时，全程未借助任何笔记。他指出，宗教是社会有机体中最为奇妙的力量。若说知识是科学所能赐予人类的最高收获，那么还有什么能比关于神、关于灵魂、关于人类自身本性的知识更为珍贵呢？——而这正是宗教研究所赋予我们的。全世界只有一种宗教，这不仅是不可能的，更是危险的。若所有宗教思想都处于同一水平，宗教思想便会走向死亡；多元性才是其生命所在。宗教可分为四种类型：（一）行动型，（二）情感型，（三）神秘型，（四）哲学型。遗憾的是，每个人往往都与自身所属的类型紧密相连，以致对世界上其他类型视而不见，并竭力将他人也纳入同一类型之中。只有为各种不同性格提供充分空间的宗教，才称得上完美。吠檀多宗教涵纳一切，每个人皆可依其本性所需而自由选择。演讲之后，随即举行了讨论。
【《印度镜报》（转自《纽约先驱报》），1896年3月25日】
众多知名人士正寻求追随辨喜法师哲学的教导。 ……
辨喜法师身着赭黄色长袍端坐居中。这位印度教僧侣将听众分列两侧，现场共有五十至一百人出席。此次课程讲授的是业瑜伽（Karma Yoga），其义被阐释为：通过行动与责任，认识到自我即梵（Brahman）。
课程主题为：——
"你们所播种的，必将收获"——无论是善是恶。
讲课结束后，法师举行了非正式接待；众听者急切地趋前握手，或恳请引荐，由此可见此人之感召力。然而关于自身，法师从不多言，只说必要之事。与某些弟子的宣称相反，他声明自己是独自来到此地，并非正式代表任何印度教僧侣团体。他只说自己属于云游僧（Sanyasis）之列，因此可以自由云游而不失种姓。当有人指出印度教并非传教性宗教时，他说自己有一个向西方传递的信息，正如佛陀曾向东方传递信息一般。当被问及印度教，以及他是否打算将其仪式与礼俗引入这个国家时，他声明自己传授的只是哲学。
【《印度镜报》，1896年6月19日】
萨拉达南达（Saradananda）法师在伦敦致《梵行者》编辑的信中写道：——
辨喜法师在此地开局甚佳。大批民众定期出席他的课程，讲座极受欢迎。英国国教的领袖人物之一、坎农·霍韦斯（Canon Haweis）前日亦莅临旁听，甚感兴趣。他曾在芝加哥博览会上与法师相识，自那时起便对法师深怀敬意。上周二，法师在芝麻俱乐部（Sesame Club）就"教育"这一主题发表演讲。该俱乐部系由女性创办，致力于推广女子教育，颇具声望。法师在讲演中论及印度的古代教育体系，清晰而有力地指出，该体系的唯一宗旨在于"造就完整的人"，而非灌输填鸭，并将其与现行教育体系作了比较。他认为，人的心灵是一座无穷的知识宝藏，古往今来、过去未来的一切知识，皆存于人内心，或显现，或隐潜；一切教育体系的目标，都应是帮助心灵将这些知识彰显出来。例如，万有引力定律早已存在于人的内心，苹果的坠落不过是引导牛顿思考，并从自身内心将其揭示出来。法师的课程安排如下：——
每周二上午及晚间；每周四上午及晚间；每周五晚间为问答课。如此，法师每周须主持四场课程讲授及一场答疑。在课程讲授中，他已开始讲解智瑜伽（Jnana Yoga）。法师的忠实仰慕者古德温（Goodwin）先生正以速记方式记录这些讲座，讲稿将于日后付梓出版。
【《梵行者》，1896年7月18日】
先生：
作为萨拉达南达法师数周前致函的补充，我相信您必乐于了解法师在英国传法的进展情况。彼时，一系列周日讲座正在筹备之中，迄今已举办三场。讲座在皮卡迪利大街191号皇家水彩画家学会的一处展厅内举行，迄今为止在实现其目标方面成效卓著——此目标即：触达那些因种种缘故无法出席日常课堂的听众。系列讲座的第一场题为"宗教的必要性"。法师主张，宗教是塑造人类命运的最伟大力量，且向来如此。谈及宗教的起源，他指出两种理论——（一）灵魂起源说，（二）对无限的探寻——均能说明问题，而在他看来，二者并不相互矛盾；因为埃及人与巴比伦人对逝者的追寻，以及雅利安人试图窥探黎明、黄昏、雷雨或其他自然现象背后奥秘的努力，皆可被视为对超感官、进而对无限的探寻。这种无限，随着时间推移而逐渐被抽象化——先是被人格化，继而成为一种临在，最终成为一切存在的本质。在他看来，梦境状态是宗教探询的最初启示；而由于觉醒状态始终伴随着梦境状态，且始终将如此——梦境状态暗示着一种比觉醒状态更精微的存在，却又在觉醒时消隐无踪——人类心灵将永远倾向于信仰精神性存在与来世。正是在梦境状态中，我们才在某种意义上真正体验到自身的永恒。此后，当人们发现梦境不过是觉醒状态较为温和的显现时，对心灵更深层境界的探寻便开始了——即心灵的超意识状态。一切宗教均声称建立于在此状态中发现的事实之上。在这一脉络中有两点重要问题须加考量：其一，以此方式发现的一切事实，在最高意义上皆为抽象；其二，人类在不断奋力趋近这一理想，而一切阻碍我们迈向彼处的事物，我们都感受为限制。这种奋力很快便导向一个发现：通过感官寻求无限的快乐、力量、知识或任何其他无限，终究是不可能的；于是，对其他拓展渠道的探寻随之展开，我们由此体认到宗教的必要性。第二场讲座以"普世宗教"为题，法师在讲座中实质上复述了他在纽约所作的那篇演讲——贵刊大多数读者想必已见诸印刷。这场演讲可谓法师"整体方略的宣示"，我们每每期待其付诸实施，满怀浓厚兴趣；尤为令人振奋的是，此番讲座在伦敦所引发的反响，与当年在纽约哈德曼大厅发表时同样热烈。系列讲座的第三场，即上周日——6月21日——所举行的一场，主题为"真实的人与表象的人"。在这场演讲中，法师环环相扣地梳理了人类思想脉络的演进轨迹：从将人视为独立于神与宇宙其余部分的存在，逐步推进至这样一个结论——超过一个无限是不可能的，由此必然的推断是：我们今日所视之为人、为动物、为物质宇宙的，不可能是真实的本体；真实者必是不可分割、不可改变的；当理性迫使我们承认此现象世界不过是一种幻象，而我们作为幻象中的存在，必须穿越这幻象以发现自身真实本性时，便应归结于——"存在者唯一，智者对它有多种称呼"。然而法师并未止步于理论；他展示了这一理论若付诸实践将产生何种效果——即通过在金钱与权力方面更大程度的无私，逐渐消除社会中的阶级分野与人与人之间的隔阂。针对"这样的宗教意味着个体性的消解"这一异议，他论证道：凡是变化不定的，便不可能是真正的个体性；而对我们内在真实的逐步发现，意味着的是个体性的彰显，而非其消亡。
上述三场讲座广获好评，众多听众殷切表达了希望继续举办的意愿，因此将再增加三场讲座……
伦敦圣乔治路63号 您诚挚的 伦敦，西南区 一位弟子
1896年6月23日（通讯）
【《印度镜报》，1896年9月22日】
辨喜法师于上月8月23日从瑞士卢塞恩湖（Lucerne）来函。他一直徒步游历阿尔卑斯山南麓的多处地方，尽情欣赏当地宜人的自然风光。他指出，那里的景色绝不亚于喜马拉雅山的壮阔。然而，他也点出两者之间的两点差异：前者由于快速而密集的移民开发，已在一定程度上破坏了当地的美景；而后者尚未出现如此显著的趋势。前者已主要成为疗养人士与夏日度假者的聚集之地；后者则主要是朝圣者与虔信者（Bhakti，即虔信者，虔诚信仰者之意）的归所。法师即将前往德国，届时将与德森（Deussen）教授会面，其后将于9月24日前返回英国。他说，最有可能的是，他将于今冬返回印度，届时打算定居喜马拉雅山中。
【《大菩提学会杂志》，1896年11月】
我们收到了一本题为《普世宗教的理想》的小册子，由马德拉斯梵行者出版公司出版。这是辨喜法师在美国发表的一篇演讲。讲演内容极具启发性与教益。这是一次调和各宗教多元性的尝试。我们将此小册子视为时代征兆而热诚欢迎，因为种种迹象清楚表明，人们正逐渐意识到宗教和谐这一问题的重要性。近来，各方宗教领袖在这些国度中纷纷尝试以各自的方式调和宗教多元性，却皆以失败告终；他们所抱持的，不过是对宗派主义的扭曲立场来捍卫各自的教条。辨喜法师则提出了一套关于宗教和谐问题的哲学性、同时亦极具实践性的解决方案。在他看来，吠檀多是连接各种宗教纷争的纽带。在内在世界中，正如在外在世界中一样，亦存在向心力与离心力的作用。我们排斥某些事物，又被某些事物所吸引。今日被某些事物所吸引，明日又被另一些所排斥。同一法则并不能在一切时间、一切情境中普遍适用。"宗教是人类思想与生命中最高的领域，在这一领域里，这两种力量的运作表现得最为显著。"乍看之下，在这场宏大争力的平台上，似乎不可能有持久和谐的存在。每一种宗教都包含三个组成部分，即：哲学、神话与仪轨。每一种公认的宗教都具备这三者。然而，世界上不可能存在一种普世的哲学、普世的神话与普世的仪轨。那么，普世性究竟从何而来？一种普世形式的宗教又如何可能？辨喜法师说道：
我们常常听闻普世博爱之说，亦有种种学会标榜躬行此道——所谓普世博爱，就是说我们人人平等，因此，让我们来建立一个宗派吧。然而一旦建立宗派，你便在宣示对平等的抗议，如此一来，平等便荡然无存。
穆斯林口口声声谈普世博爱，然而他们的实际表现又如何？凡非穆斯林者，概不得入其博爱之门，否则便要被割断喉咙。我们认为，最好是引用他的原话，其中以奇异的清晰与深邃，以宽宏博大的心胸，有力地阐明了普世宗教的哲学（参见《全集》第二卷，第375至396页）……
社会中人性各异。有积极进取的行动者，有富于情感的人，有神秘主义者，最后还有哲学家。辨喜法师为其整体哲学定下了基调，宣示道：帮助全人类在这四个方向上臻于美好的平衡，便是他的宗教理想；这种宗教在印度被称为瑜伽（Yoga）。追求行动统一的修行者被称为业瑜伽士（Karma Yogin）；通过爱而寻求合一者被称为虔信瑜伽士（Bhakti Yogin）；通过神秘冥想寻求合一者被称为王瑜伽士（Raja Yogin）；通过哲学探究寻求合一者被称为智慧瑜伽士（Jnana Yogin）。凡一种宗教，能为各种本性的人提供位置，能满足不同倾向之人的渴望，便可称为普世宗教——而这种宗教便是吠檀多。我们由衷地将这本精彩小册子推荐给读者，因为它包含了若干清晰而明确的观点表达，涉及的是当下正深刻吸引神学家们认真关注的最根本问题。此书定价三安娜，可向马德拉斯特里普利坎梵行者出版社购取。
【《印度镜报》，1896年12月16日】
本月（11月）21日，剑桥"印度议会"（Indian Majlis）在剑桥大学臂膀酒店设宴，恭贺拉吉特辛赫（Ranjitsinhji）王子与阿图尔·钱德拉·查特吉（Atul Chandra Chatterjee）先生。圣约翰学院的哈菲兹·G·萨瓦尔（Hafiz G. Sarwir）先生主持筵席。出席者约有五十名印度人及数名英国人……
随后，辨喜法师起身回应（对印度的祝酒词），掌声雷动，经久不息。法师首先表示，他实不清楚为何会被推举来回应这一祝酒词，除非是因为他在体型上与印度的国兽（象）颇有几分神似（笑声）。他对今晚的嘉宾表示祝贺，并坦率接受了主席所言——查特吉先生将致力于纠正过去印度历史学家所犯的错误——视之为事实。因为未来必从过去中生长而来，而他认为，没有什么比真实了解前人历程更为宏大、更为持久的基础了。现在是无穷过去之因所结的果。他们固然有许多东西需向欧洲人学习，然而他们的过去——那已逝去的印度荣光——应当构成更为伟大的灵感与教益之源。世间事物有兴必有衰，盛衰荣枯，无处不在……【以下文字见下页引文方框内报道之余文。】
【《阿姆利塔市场报》，1897年1月8日】
……此次聚会颇为独特，印度人相聚一堂，在玛吉利斯（众人皆发言）畅谈兰吉特·辛格与阿图尔·钱德拉·查特吉的成就。博斯教授之名未能与上述二人并列，实为憾事；我们认为，出席此次集会的斯瓦米·辨喜（Swami Vivekananda）同样理应获得认可。然而，在记述印度人于西方所取得的成就时，我们绝不能犯遗漏后两位的错误。
斯瓦米吉所做之事，乃是消除美国人心中对印度人的偏见——即认为印度人是野蛮人、迷信者、沉溺于骇人残暴之徒的印象。斯瓦米吉西行之举已成此功：它在诸多方面造成深刻印象，令人信服地表明，印度人并非查尔斯·艾略特爵士所称的劣等民族，而且在宗教与哲学等领域，印度人所言之事即便是西方世界亦未尝知晓。斯瓦米吉踏足西方，无疑提升了印度人在西方的形象……
斯瓦米·辨喜如是说：
纵使印度今日沦落，她必将再度崛起。昔日印度曾孕育出伟大的哲人，以及更为伟大的先知与传教士。缅怀那段岁月，理应令他们充满希望与信心。这并非印度历史上首次跌入如此低谷。此前，印度曾历经消沉与堕落之期，然而印度终究每次都能长久地胜出，未来亦必将如此。 ……
【《阿姆利塔市场报》，1897年1月20日】
斯瓦米·辨喜以凯旋英雄之姿归国，受到了隆重欢迎。我们最后得悉他在英格兰的消息，是他从英国弟子处获赠告别致辞，弟子们表达了对印度永恒不渝的挚爱……
关于斯瓦米·辨喜在西方所从事的工作，无人确知其详。我们仅耳闻他在美国及英国已留下若干印记……
然而，斯瓦米深知使命之性质。他言道，吠檀多（Vedanta）所传授的真理乃是：人本为神圣的存在，最高者与最低者皆为同一主宰的显现。然而他并不承认，单凭知识便足以令人获得解脱（Moksha，即从生死轮回束缚中彻底解放）。他说：
然而，他的知识不应止于理论，而应成为生命本身。宗教乃是一种实证，而非口说，非教义，亦非理论——无论这一切何等美好。宗教是存在与成为，而非聆听或承认。它并非理智上的认同；而是一个人的整个本性被其彻底改变。此即宗教。凭借理智上的认同，我们可以接受百般愚妄之事，翌日便又弃之而去；然而这种存在与成为，方为宗教之本义。
在上述崇高的情感中，斯瓦米表明他对形势有着相当深刻的理解。能令人获得重生的，正是宗教。在宗教的感化下，一个人会成为与昔日判然不同的存在。倘若宗教无法产生这样的结果，那么此种宗教不过是一场虚妄。
【《印度镜报》，1898年2月24日】
斯瓦米·辨喜一直在敦促拉合尔与锡亚尔科特的民众从事实际工作。他强调，数以百万计的饥民无法以形而上学的思辨果腹，他们需要面包；他在拉合尔就虔信（Bhakti，即对神的虔诚奉爱）所作的一次讲演中，建议当今最为适宜的宗教实践，乃是每个人依据自身财力，走出家门，走上街头，寻觅饥饿的那罗衍那，将他们接入家中，给予饮食与衣物。施者给予他人时，应铭记：人乃神圣最崇高的殿堂。他曾在许多国家见过慈善之举，而其失败的原因正在于施予时的精神——"拿去，走开"。只要慈善是为博取声誉或世俗赞誉而施予，它便有负慈善之名。
【《印度镜报》，1898年4月24日】
斯瓦米·辨喜在介绍讲演者斯瓦米·萨拉达南达时说：
女士们，先生们——今晚的演讲者刚从美国归来。诸位皆知，美国对你们的国家而言，虽然我们的同胞，尤其是斯瓦米·达耶难陀·萨拉斯瓦蒂，惯于称此地为"帕塔拉"（冥界），住着拉普兰人、罗刹与阿修罗等（笑声与欢呼声）。好罢，诸位先生，它究竟是不是帕塔拉，你们应当看看在座这几位从你们所谓帕塔拉之国远道而来的女士，自行判断她们是否乃那伽坎雅（蛇女）（欢呼声）。美国是一个全新的国度。它由意大利人哥伦布发现，而在此之前，挪威人先声夺人，声称他们已发现其北部地区；再往前，则是中国人，他们曾一度将佛法崇高的教义传遍世界各地，据说佛教传教士也曾从印度被派往美洲，尤其是在华盛顿，凡旅行至此的人，据说仍可找到某些遗迹。世事沧桑，如今一个多世纪以来局面已然逆转，与其说美洲被发现，不如说她是发现前往她那里之人的所在（热烈掌声）。这是我们每天在彼处观察到的现象：来自各地的芸芸众生涌入美国，在美利坚合众国被发现。众所周知，我们的数位同胞便是以这般方式被发现的（欢呼声）。今天，我在此为诸位呈上一位同样被美国人发现的加尔各答男儿（欢呼声）。
【《印度镜报》，1901年2月15日】
一位通讯员写道："以下是斯瓦米·辨喜在贝鲁尔男子英语学校颁奖日所作演讲的摘要，该颁奖日于本月22日（星期日）举行，斯瓦米应邀主持。听众主要由该校学生及贝鲁尔若干年长绅士组成。"
现代学生不切实际，极为无能。我们的学生所需要的，与其说是体格上的健壮，不如说是刚毅的精神。他们缺乏自立的能力，不习惯运用自己的眼睛和双手，也没有学习手工技艺。现行英语教育制度纯属文字功夫。学生必须学会独立思考，独立做事。试想一场大火——那个习惯于运用眼睛和双手的人，必是第一个挺身而出灭火之人。欧洲人批评孟加拉人懒散、做事敷衍塞责，此言不无道理。倘若学生能够学习某种手工技艺，此弊不难纠正——撇开其实用价值不论，手工技艺本身便是一种教育。
其次，我认识数以千计的学生，他们以最糟糕的食物果腹，生活在最为恶劣的环境之中，难怪他们当中有如许多的愚钝者、低能者与懦夫。他们如蝼蚁般死去。所施予的教育偏颇失衡，令人虚弱，是以寸寸侵蚀而致死。孩子们被迫死记硬背大量无用的内容，被关押在每间各有五六十名学生的教室里，一关便是五个小时。他们吃的是劣食。人们忘却了，男人未来的健康扎根于孩童时期；人们忘却了，自然从不受愚弄，万事不可操之过急。施教于幼童，必须遵循生长之规律，我们必须学会等待。没有什么比孩子拥有强健的身体更为重要。身体是通向美德的第一条途径。我知道我们是世界上最贫穷的民族，能做的实在有限，只能沿阻力最小的方向前行。我们至少应当确保孩子们吃得饱。孩童身体这架机器，绝不能被耗尽。在欧洲和美洲，一个腰缠千万卢比的富人，若其子体弱多病，便会将他送往农家，耕田务农。三年之后，孩子归来，健康、红润、强壮，方才适合送入学校。为此，我们不应将现行教育制度再推行下去。
第三，我们的品格已然消亡。我们的英语教育摧毁了一切，却未留下任何替代之物。
我们的孩子失去了礼貌。言谈文雅被视为堕落，对长辈恭敬有加亦被视为堕落。无礼已成为自由的标志。我们早该回归昔日的礼仪了。改革者们夺走了原有之物，却无任何东西可以替代。然而，尽管有着气候等诸多最为不利的外部环境，我们仍然有所作为，而且还要有更多的作为。我为我的民族感到自豪，我并不绝望，我在精神的愿景中日日看见一个光辉灿烂、壮阔无比的未来。要善加呵护这些年轻人，我们的未来系于他们一身。
【《印度社会改革家》，1901年6月16日】
在美国，曾有人就斯瓦米·辨喜对社会问题的态度提出质疑，一位女士致函一家美国报纸，写道："他在宝奇大厦的一次演讲中，谈及印度教寡妇，宣称称她们在印度家庭中普遍遭受残酷或压迫的说法实属不公。他承认，反对改嫁的偏见，以及使寡妇成为亡夫家族成员而非回归自己父母家庭的习俗，确实给印度寡妇带来了若干困苦，并赞成为其提供明智的教育，使她们能够自食其力，以此改善其处境。他主动表示愿将自己某次演讲的全部收益捐献给巴布·沙西帕达·班纳吉在加尔各答附近巴拉纳加尔创办的学校，以此强调他对本国女性——包括寡妇——接受教育与获得提升的愿望；该机构的创立早于潘迪塔·罗摩伯伊在普纳所办的学校，若我没有记错，潘迪塔本人亦是从此处汲取了她日后工作的最初灵感。这次演讲如期举行，演讲所得收益已寄至巴布·沙西帕达·班纳吉处，并已获其正式确认。"
## 参考文献
English
[Madura Mail, January 28, 1893]
(Though this extract does not mention Swami Vivekananda by name, refers to an M.A. which the Swami never received, and describes him as two years older than his actual age--still there is indubitable internal evidence that the Bengali Sâdhu was Swami Vivekananda. Furthermore, the date coincides accurately with the Swami's stay in Madras, and a back reference to this event published in the Indian Social Reformer, on July 13, 1902, is added confirmation. Incidentally, no copy of the Indian Social Reformer of 1892 1893 is available today.)
A BENGALI SADHU ON HINDU RELIGION AND SOCIOLOGY
A young Bengalee Sanyashi [Sannyâsin] of about thirty two years of age, and a Master of Arts of the Calcutta University was last week interviewed at the Triplicane Literary Society by about a hundred educated Indians among whom was Dewan Bahadur Raghunatha Rao. A summary of what was stated by the Sadhu is published by the Indian Social Reformer, from which we make the following extracts:
The perfect religion is the Vedic religion. The Vedas have two parts, mandatory and optional. The mandatory injunctions are eternally binding on us. They constitute the Hindu religion. The optional ones are not so. These have been changing and been changed by the Rishis to suit the times. The Brahmins at one time ate beef and married Sudras. [A] calf was killed to please a guest. Sudras cooked for Brahmins. The food cooked by a male Brahmin was regarded as polluted food. But we have changed our habits to suit the present yug[a]. Although our caste rules have so far changed from the time of Manu, still if he should come to us now, he would still call us Hindus. Caste is a social organization and not a religious one. It was the outcome of the natural evolution of our society. It was found necessary and convenient at one time. It has served its purpose. But for it, we would long ago have become Mahomedans [sic]. It is useless now. It may be dispensed with. Hindu religion no longer requires the prop of the caste system. A Brahmin may interdine with anybody, even a Pariah. He won't thereby lose his spirituality. A degree of spirituality that is destroyed by the touch of a Pariah, is a very poor quantity. It is almost at the zero point. Spirituality of a Brahmin must overflow, blaze and burn [so] as to warm into spiritual life not one Pariah but thousands of Pariahs who may touch him. The old Rishis observed no distinctions or restrictions as regards food. A man who feels that his own spirituality is so flimsy that the sight of a low caste man annihilates it need not approach a Pariah and must keep his precious little to himself.
The Hindu Ideal of life is "Nivarti" [Nivritti]. Nivarti means subjugation and conquest of evil passions, of Tamasa nature of lust, revenge and avarice. It does not mean conquest of all desire. It means only the annihilation of gross desires. Every man is bound to love and sympathize with his fellow creatures. [A] Sanyasi is one who has vanquished all his selfish passions and vowed to devote his life for the good of others. He loves all. "Pravirti" [Pravritti] means love of God and all his creatures. Sanyasis ought to be fed. They are not like the Christian bishops and Archbishops who must be paid to do their work with thousands of pounds per annum; all whose earnings are spent upon their own luxury--their wife and children. [The] Sanyasi wants only a morsel of food, and then he places all his knowledge and services at the disposal of the public. He is a wandering missionary. Individuals and society have to work themselves up from "brute through man, into divine". Even the lowest of the Hindus, the Pariah, has less of the brute in him than a Briton in a similar social status. This is the result of an old and excellent religious civilization. This evolution to a higher spiritual state is possible only through discipline and education.
Every institution, caste, early marriage etc., that stands in the way of education, ought at once to be knocked on the head. Even "Shradh" may be given up, if the performance of it involves waste of time which might be better used for self education. But "Shradh" should not be given up. The meaning of the Mantras is very edifying. The Mantras depict the suffering and care undergone by our parents on our behalf. The performance of it is an honour paid to the memory of the sum total of the spirit of our forefathers, whose virtues we inherit. Shradh has nothing to do with one's salvation. Yet no Hindu who loves his religion, his country and his past great men should give up Shradh. The outward formalities and the feeding of the Brahmins are not essential. We have no Brahmins in these days worthy of being fed on Shradh days. The Brahmins fed ought not to be professional eaters, but Brahmins who feed disciples gratis, and teach them true Vedic doctrines. In these days, Shradh may be performed mentally.
The jealous guardianship of our women shows that we Hindus have declined in our national virtues, that we reverted to the "brutal state". Every man must so discipline his mind as to bring himself to regard all women as his sis ters or mothers. Women must have freedom to read, to receive as good an education as men. Individual development is impossible with ignorance and slavery.
Through the slavery of a thousand years, Hindus have at present degenerated. They have forgotten their own self respect. Every English boy is taught to feel his importance, he thinks that he is a member of a great race, the conquerors of the Earth. The Hindu feels from his boyhood just the reverse that he is born to slave. We can't become a great nation unless we love our religion and try to respect ourselves, and respect our country men and society. The Hindus of modern times are generally hypocrites. They must rise, and combine the faith in the true Vedic religion, with a knowledge of the political and scientific truths of the Europeans. The evils of caste seem to be more prevalent in the South than in Bengal. In Bengal a Brahmin uses the water touched by the Sudras, but here the Sudra is kept at a great distance by the Brahmin. There are no Brahmins in [the] Kali Yug[a]. The Pariahs, our fellow beings, ought to be educated by the higher castes, must [ . . . ] truths of Hindu religion and be [ . . . ] Brahmins. The first duty of a Brahmin is to love all. There must first be an amalgamation of the Brahmins, then of all the Dwijas, and then of the Dwijas and Sudras.
By H. R. Haweis
[The Indian Mirror (from The Daily Chronicle), November 28, 1893]
. . . Vivekananda, the popular Hindu monk, whose physiognomy bore the most striking resemblance to the classic face of the Buddha, denounced our commercial prosperity, our bloody wars, and our religious intolerance, declaring that at such a price the "mild Hindu" would have none of our vaunted civilisation. . . . "You come," he cried, with the Bible in one hand and the conqueror's sword in the other--you, with your religion of yesterday, to us, who were taught thousands of years ago by our Rishis precepts as noble and lives as holy as your Christ's. You trample on us and treat us like the dust beneath your feet. You destroy precious life in animals. You are carnivores. You degrade our people with drink. You insult our women. You scorn our religion--in many points like yours, only better, because more humane. And then you wonder why Christianity makes such slow progress in India. I tell you it is because you are not like your Christ, whom we could honour and reverence. Do you think, if you came to our doors like him, meek and lowly, with a message of love, living and working and suffering for others, as he did, we should turn a deaf ear? Oh no! We should receive him and listen to him, and as we have done our own inspired Rishis (teachers). . . .
[The Indian Mirror, December 7, 1893]
Hindu Criticises Christianity
Mr. Vivekananda Says Religion of the Vedas Is Religion of Love
Vivekananda Says Christianity Is Intolerant
Dr. Noble presided at the afternoon session. The Hall of Colombus [Columbus] was badly crowded. . . . Dr. Noble then presented Swami Vivekananda, the Hindu monk, who was applauded loudly as he stepped forward to the centre of the platform. He wore an orange robe, bound with a scarlet sash, and a pale yellow turban. The customary smile was on his handsome face and his eyes shown with animation. Said he:
We who come from the East have sat here on the platform day after day, and have been told in a patronizing way that we ought to accept Christianity because Christian nations are the most prosperous. We look about us, and we see England, the most prosperous Christian nation in the world, with her foot on the neck of 250,000,000 of Asiatics. We look back into history, and see that the prosperity of Christian Europe began with Spain. Spain's prosperity began with the invasion of Mexico. Christianity wins its prosperity by cutting the throats of its fellowmen. At such a price the Hindu will not have prosperity.
I have sat here to day, and I have heard the height of intolerance. I have heard the creed of the Moslem applauded, when to day the Moslem sword is carrying destruction into India. Blood and the sword are not for the Hindu, whose religion is based on the law of love.
When the applause had ceased, Mr. Vivekananda went [on] to read his paper, a summary of which follows: [Vide "Paper on Hinduism", Complete Works, I: 6 20]. . . .
[The Indian Mirror, June 14, 1894]
There has been some lively correspondence between Swami Vivekanand and a retired Christian Missionary on the work and prospects of Christianity in India. Among other things, the
Swami is reported to have said that "the way of converting is absolutely absurd";
Missionary doctors do no good, because they are not in touch with the people. . . . They accomplish nothing in the way of converting, although they may have nice sociable times among themselves, &c.
The reverend gentleman took exception to the words, maintaining that speaking the vernaculars well, nobody of foreigners understands, and sympathises with Indians better than Missionaries. The Missionaries are undoubtedly good and well meaning people; but we think, the statement of the Swami that they are seldom in touch with the people, is not without foundation. With the revival of Hinduism, manifested in every part of the country, it is doubtful whether Christianity will have any sway over the Hindus. The present is a critical time for Christian Missions in India. The Swami thanked the Missionary for calling him his fellow countryman. "This is the first time," he wrote, any European foreigner, born in India though he be, has dared to call a detested Native by that name--Missionary or no Missionary. Would you dare call me the same in India?
[The Indian Mirror, July 20, 1894]
Swami Vivekananda explained in America the central idea of the Vedas as follows:
I humbly beg to differ from those who see in monotheism, in the recognition of a personal God, apart from Nature, the acme of intellectual development. I believe, it is only a kind of anthropomorphism which the human mind stumbles upon in its first efforts to understand the unknown. The ultimate satisfaction of human reason and custom lies in the realisation of that universal essence which is the All. And I hold an irrefragable evidence that this idea is present in the Vedas, the numerous gods and their invocations notwithstanding. This idea of formless All, the Sat, i.e., esse or being, called Atman and Brahman in the Upanishads, and further explained in the Darsans, is the central idea of the Vedas, nay, the root idea of the Hindu religion in general.
[The Bengalee, May 18, 1895]
There is not a Hindoo who is not proud of Vivekananda Swami--who would not honor him and his teachings. He has done honor to himself, to his race and his religion. If we are right in this view, it follows that the opinions of Vivekananda are entitled to the highest consideration. This is what he says with regard to the sea voyage movement:--
Expansion is life; contraction is death. Love is life, hatred is death. We began to die the day we began to contract--to hate other races--and nothing can prevent our death, until we come back to life, to expansion. We must mix, therefore, with all the races of the earth and every Hindoo that goes out to travel in foreign parts, does more benefit to his country than hundreds of those bundles of superstition and selfishness whose one aim in life is to be the dog in the manger. Those wonderful structures of national life which the Western nations have raised are supported by pillars of character--and until we can produce such by the hundred, it is useless to fret and fume against this power or that power. Does anyone deserve liberty who is not ready to give it to others? Let us calmly and in manly fashion go to work--instead of dissipating our energies in unnecessary frettings and fumings and I, for one, thoroughly believe that no power in the universe can withhold from anyone anything he really deserves. The past was great no doubt, but I sincerely believe that the future in store is glorious still.
We must mix with other nations and take from them whatever good they have to give us. It is our exclusiveness, our unwillingness to learn from foreign nations which is mainly responsible for our present degradation. We considered ourselves to be the elect of heaven, and superior to the nations of the earth in all respects. We regarded them as barbarians, their touch as pollution, their knowledge as worse than ignorance. We lived in a world of our own creation. We would teach the foreigner nothing--we would learn nothing from the foreigner. At last the disillusion came. The foreigner became our master-- the arbiter of our destinies. We eagerly took to his learning. We found that there was much in it that was novel, much that was highly useful. We found that so far as the material comforts of life were concerned the foreigner vastly out distanced us--that his control over the powers of nature was far greater than any we had dreamt of. He had annihilated time and space, and had subordinated the powers of nature to the convenience of man. He had many wonderful things to teach us. We learnt them eagerly. But still we don't visit his country. If we do, we lose caste. We are under a foreign Government. We eagerly study a foreign language and literature and admire all that is good and beautiful in it. We use foreign articles for dress and consumption. But still we dare not visit the country of our rulers, for fear of excommunication. Against this unmeaning prejudice, the great Swami, who is a Hindoo of Hindoos, indignantly raises his voice of protest. The objectors, in his expressive language, are like the dog in the manger. They will not travel to foreign
countries,--they will not allow others to travel. Yet the fact remains, says the Swami, that these travelled Hindoos do more benefit to their country than hundreds of those bundles of superstition and selfishness, whose one aim in life is to be like the dog in the manger. . . . . . . If we had our Rishis in this age, as we had them in the ages that are gone by, we are sure they would have withdrawn the interdiction to sea voyage, if indeed any such interdiction has been laid in the past. Society is an organism which obeys the immutable law of progress; and change, judicious and cautious change, is necessary for the well being, and indeed the preservation of the social system. However that may be, it is something to know that so high an authority and so good a Hindoo as Swami Vivekananda supports travel to foreign countries. . . .
[The Indian Mirror, June 29, 1895]
Swami Vivekananda's speech, delivered in Chicago at the presentation of the Buddhists on September 26, 1893, is published in MacNeely's edition of the "History of the Parliament of Religions". The following were his concluding words:--
We cannot live without you, nor you without us. Then believe that separation has shown to us, that you cannot stand without the brain and the philosophy of the Brahman [sic], nor we without your heart. This separation between the Buddhist and the Brahman [Brahmin] is the cause of the downfall of India. That is why India has been the slave of conquerors for the past 1000 years. Let us then join the wonderful intellect of the Brahman [Brahmin] with the heart, the noble soul, the wonderful humanising power of the Great Master.
[The Indian Mirror, December 1, 1895]
At the weekly meeting of the Balloon Society, an address on "Man and Society in the Light of Vedanta" was given by Swami Vivekananda. The Swami who wore the red robe of his sect, spoke with great fluency and in perfect English for more than an hour without the help of a single note. He said that religion was the most wonderful factor in the social organism. If knowledge was the highest gain that science could give, what could be greater than the knowledge of God, of the soul, of man's own nature which was given by the study of religion? It was not only impossible that there should be one religion for the whole world, but it would be dangerous. If the whole of religious thought was at the same level, it would be the death of religious thought; variety was its life. There were four types of religion--(1) the worker, (2) the emotional, (3) the mystical, and (4) the philosophical. Each man unfortunately became so wedded to his own type that he had no eyes to see what existed in the world. He struggled to make others of the same type. That religion would be perfect which gave scope to all the different characters. The Vedantic religion took in all, and each could choose in what his nature required. A discussion followed.
[The Indian Mirror (from the New York Herald), March 25, 1896]
Many well known persons are seeking to follow the teaching of Swami Vivekananda's Philosophy. . . . . . .
Swami Vivekananda sat in the centre, clad in an ochre coloured robe. The Hindu had his audience divided on either side of him and there was between fifty and a hundred persons present. The class was in Karma Yoga, which has been described as the realisation of one's self as God through works and duty.
Its theme was:--
"That which ye sow ye reap", whether of good or evil.
Following the lecture or instruction the Swami held an informal reception, and the magnetism of the man was shown by the eager manner in which those who had been listening to him hastened to shake hands or begged for the favour of an introduction. But concerning himself the Swami will not say more than is absolutely necessary. Contrary to the claim made by some of his pupils he declares that he has come to this country alone and not so officially representing any order of Hindu monks. He belongs to the Sanyasis he will say; and is hence free to travel without losing his caste. When it is pointed out to him that Hinduism is not a proselytising religion, he says he has a message to the West as Buddha had a message to the East. When questioned concerning the Hindu religion, and asked whether he intends to introduce its practices and ritual into [t]his country, he declares that he is preaching simply philosophy.
[The Indian Mirror, June 19, 1896]
Swami Saradananda in a letter from London written to the Editor of the Brahmavadin says:--
Swami Vivekananda has made a very good beginning here. A large number of the people attend his classes regularly, and the lectures are most interesting. Canon Haweis, one of the leaders of the Anglican Church, came the other day, and was much interested. He saw the Swami before, in the Chicago fairs, and loved him from that time. On Tuesday last, the Swami lectured on "Education" at the Sesame Club. It is a respectable club got up by women for diffusing female education. In this he dealt with the old educational system of India, pointed out clearly and impressively that, the sole aim of the system was "man making" and not cramming and compared it with the present system. He held that, the mind of the man is an infinite reservoir of knowledge, and all knowledge, present, past or future, is within man, manifested or non manifested, and the object of every system of education should be to help the mind to manifest it. For instance, the law of gravitation was within man, and the fall of the apple helped Newton to think upon it, and bring it out from within his mind. His class days have been arranged as follows:--
Tuesdays, morning and evening; Thursdays, morning and evening; Friday, evening question classes. So the Swami has to do four lectures, and one class on questions every week. In the class lecture, he has begun with Gnan [Jnâna ]Yoga. A short hand report of these lectures is being taken down by Mr. Goodwin, who is a great admirer of the Swami, and these lectures will be published later on.
[The Brahmavadin, July 18, 1896]
Sir,
I feel sure you will be glad to have an idea of the progress of the Swami's work in England, as a supplement to the letter which the Swami Saradananda sent you a few weeks ago. At that time a series of Sunday lectures was being arranged, and three of these have now been given. They are held in one of the galleries of the Royal Institute of Painters in water colours, 191 Piccadilly, and have been so far remarkably successful in attaining their object, that of reaching people who, from one reason or another, cannot attend the class talks. The first of the series was "The Necessity of Religion". The Swami claimed that religion is and has been the greatest force in moulding the destinies of the human race. Concerning its origin he said that either of the two theories, (1) Spirit origin, (2) Search after the infinite, will meet the case, and, to his mind, neither contradicts the other, because the search after the departed of the Egyptians and Babylonians, and the attempt to peep behind the veil of the dawn, the evening, the thunderstorm, or other natural phenomena, of the Aryans, can both be included as a search after the super sensuous, and therefore the unlimited. This unlimited, in the course of time became abstracted, first as a person, then as a presence, and lastly as the essence of all existence. To his mind the dream state is the first suggestion of religious inquiry, and inasmuch as the awakened state has always been, and always will be accompanied by the dream state, a suggestion of existence finer than that of the awakened state yet vanishing during it, the human mind will always be predisposed in favour of spiritual existence and a future life. It is in our dream state that we really find, in a sense, our immortality. Later on, as dreams are found to be only milder manifestations of the awakened state, the search for still deeper planes of the mind begin[s], the super conscious state of the mind. All religions claim to be founded on facts discovered in this state. The two important points to consider in this connection are, that all facts discovered in this way are, in the highest sense, abstractions, and secondly, that there is a constant struggle in the race to come up to this ideal, and everything which thwarts our progress towards that we feel as a limitation. This struggle soon ends in the discovery that to find infinite happiness, or power, or knowledge, or any other infinity, through the senses, is impossible, and then the struggle for other channels of expansion begins, and we find the necessity of religion. The second lecture was upon the subject "A Universal Religion", when the Swami gave, in substance, the lecture which most of your readers have seen in print as it was delivered in New York. As this lecture may be termed the Swami's "plan of campaign" we always await its delivery with very great interest, and it is most encouraging to note that the impression made here in London was equally as good as was the case when the lecture was delivered in the Hardman Hall, New York. The third of the series brought us up to Sunday last, June 21st, when "The Real and the Apparent Man" was the subject under discussion. In this the Swami, link by link, glanced over the thread of thought which has gradually advanced from the consideration of men as separate entities from God and the rest of the universe, up to the point at which we concede the impossibility of more than one Infinity, and the necessary consequence that which we now regard as men, as animals, as the universe of matter, cannot be the real unity; that the real must be something which is indivisible, and unchangeable; and when reason forces us to the conclusion that this phenomenal world can only be an illusion, through which we, as entities in the illusion, have to pass to discover our real nature, "That which exists is one; sages call it variously". But the Swami did not stop with the theory; he showed what would be the practical effect of such a theory, the gradual elimination from society of class distinctions, and distinctions between man and man, by greater unselfishness in the matters of money and power. Answering the objection that such a religion means loss of individuality, he argued that that which is changeful cannot be the real individuality, and that the gradual discovery of the reality behind us would mean the assumption of individuality and not its destruction.
The three lectures thus given have been so favorably received, and there have been so many wishes expressed for their continuation that three further lectures are to be given. . . .
63, St. George's Rd.Sincerely yours
London, S. W. A DISCIPLE
June 23, 1896(Correspondence)
[The Indian Mirror, September 22, 1896]
Swami Vivekananda writes from Lake Luzern [Lucerne] Switzerland, under date the 23rd of August last. He has been walking over several parts of the Cis Alpine country, enjoying the pleasing views of nature there. He says that the scenery is in no respect less grand than that of the Himalayas. Still, he makes out two points of difference between the two mountainous regions. In the former the rapid and thick colonization has been marring the beauty of the place. In the latter, there has not yet been any such marked tendency. The former has become a resort mainly for the sanatorists and summer residents; and the latter mainly for the pilgrims and devotees. The Swami is shortly going to visit Germany, where an interview will take place with Prof. Deussen, after which, by the 24th of September, he will go back to England. To India, most likely, as he says, he is returning by the next winter. He intends to reside in the Himalayas.
[The Journal of the Maha Bodhi Society, November 1896]
We have been presented with a copy of a booklet entitled the "Ideal of Universal Religion", published by the Brahmavadin Publishing Company, Madras. It is a lecture by Swami Vivekananda, delivered in America. The lecture is highly interesting and instructive. It is an attempt at a reconciliation between the diversity of religions. We hail the booklet as the symptom of the times, for it is evident for obvious reasons that men are beginning to awaken to the importance of this problem of religious harmony. Recently, in these countries leaders of different religious sects have attempted in their own way to reconcile this religious diversity, and have failed; they have aspired to defend their dogmas on the ground of distorted views of sectarianism. Swami Vivekananda has propounded a philosophical and at the same time a most practical solution of this problem of religious harmony. According to him, Vedanta is the bond between the ever conflicting religious differences. In the internal world, like the external world, there is also the centripetal and centrifugal action. We repel something, we attract something. Today we are attracted by some, to morrow we are repelled by some. The same law cannot be applied at all times and in all cases. "Religion is the highest place of human thought and life, and herein the workings of these two forces have been most marked." At the outset, it apparently appears that there cannot reign unbroken harmony in this plane of mighty struggle. In every religion there are three parts, namely, philosophy, mythology and rituals. Every recognised religion [has] all these three things. But there can be no universal philosophy, mythology and rituals for the whole world. Where then the universal- ity? How is it possible then to have a universal form of religion? "We all hear," says Swami Vivekananda, about universal brotherhood, and how societies stand up practically to preach this, Universal brotherhood, that is, we shout like drunken men we are all equal, therefore, let us make a sect. As soon as you make a sect you protest against equality, and thus it is no more.
Mahomedans talk of universal brotherhood, but what comes out of them in reality? Nobody who is not a Mahomedan will be admitted into the brotherhood, he will have his throat cut. We think we cannot do better than quote his own words, wherein he with his wonderful lucidity and depth of views and in a remarkably catholic mind propounds forcibly the philosophy of the uni versal religion [Vide Complete Works, II: 375 96]. . . .
In society there are various natures of men. Some are active working men, there is the emotional man, then there is the mystic man and lastly there is the philosopher. Vivekananda strikes the key note of his whole philosophy when he declares that the attempt to help mankind to become beautifully balanced in all these four directions, is his ideal of religion and this religion is called in India, Yoga. The worker is called the Karma yogin; who seeks union through love is called Bhakti yogin; he who seeks through mysticism is called Raja yogin; and he who seeks it through philosophy is called Jnan[a] yogin. The religion which has a place for men of all these natures and a religion which satisf[ies] the thirst of men of different inclination, may be the universal religion, and that religion is Vedanta. Most cordially we recommend this admirable little book to our readers. For it contains some clear and definite expressions of views on the most vital problem that is engaging the serious attention of theologians. The price of the book is As. 3, and may be had at the Brahmavadin Office, Triplicane, Madras.
[The Indian Mirror, December 16, 1896]
On the 21st of this month [November], the Cambridge "Indian Majlis" gave a complimentary dinner at the University Arms Hotel [in Cambridge] to Prince Ranjit sinhji and Mr. Atul Chandra Chatterjee. Mr. Hafiz G. Sarwir of St. John's College, took the chair. There were about fifty Indians present and a few Englishmen. . . . Swami Vivekananda rose next to respond [to the toast of India] amidst loud and deafening cheers. The Swami began by saying that he did not know exactly why he should be chosen to respond to the toast unless it be for the reason that he in physical bulk bore a striking resemblance to the national animal of India (laughter). He desired to congratulate the guest of the evening and he took the statement which the Chairman had made that Mr. Chatterjee was going to correct the mistake of past historians of India, to be literally true. For out of the past the future must come and he knew no greater and more permanent foundation for the future than a true knowledge of what had preceded before. The present is the effect of the infinity of causes which represent the past. They had many things to learn from the Europeans but their past, the glory of India which had passed away, should constitute even a still greater source of inspiration and instruction. Things rise and things decay, there is rise and fall everywhere in the world. . . . [Vide the block quotation on the following page for the remaining text of this report.]
[The Amrita Bazar Patrika, January 8, 1897]
. . . The gathering was a unique one, for the Indians met together to talk (in the Majlis they all talk), about the successes of Ranjit Sing[h] and Atul Chandra Chatterjee. It is a pity the name of Professor Bose was not associated with the above two; and we think, Swami Vivekananda, who was present on the occasion, also deserved a recognition. We shall, however, not commit the mistake of omitting the last two in noticing to show what the Indians have been able to achieve in the West.
What the Swamiji did was to remove the impression from the minds of the Americans that the Indians were barbarians, superstitious in their beliefs, and addicted to monstrous cruelties. The advent of the Swamiji in the West has done this service, that it has created an impression in many quarters that the Indians are not an inferior race as Sir Charles Elliot called them, and that they can, in such subjects as religion and philosophy say things which are not known even to the West. The advent of the Swamiji in the West has undoubtedly enhanced the character of the Indians in the West. . . .
Said Swami Vivekananda:--
And though India is fallen to day she will assuredly rise again. There was a time when India produced great philosophers and still greater prophets and preachers. The memory of those days ought to fill them with hope and confidence. This was not the first time in the history of India that they were so low. Periods of depression and degradation had occurred before this but India had always triumphed in the long run and so would she once again in the future. . . . . . .
[The Amrita Bazar Patrika, January 20, 1897]
Swami Vivekananda has received the ovation of a conquering hero, returning home. The last we heard of him in England was when he got a farewell address from his English disciples, who expressed their undying love for India. . . .
No one has any accurate knowledge of what Swami Vivekananda was doing in the West. We hear that he has made some impression in America and also in England. . . .
The Swami is, however, well aware of the nature of the mission before him. He says that Vedantism teaches the truth, which is that man is a divine being and that the highest and the lowest are the manifestations of the same Lord. He does not, however, admit that knowledge alone is sufficient for the salvation of man. Says he:--
But his knowledge ought not to be a theory, but life. Religion is a realization, not talk, not doctrines, nor theories, however beautiful all these may be. Religion is being and becoming, not hearing or acknowledging. It is not an intellectual assent; but one's whole nature becoming changed into it. Such is religion. By an intellectual assent we can come to a hundred sort of foolish things, and change the next day, but this being and becoming is what is religion.
In the above noble sentiments, the Swami shews [shows] that he understands the situation pretty well. That which produces the rebirth of a man is religion. Under the influence of religion a man becomes a quite different being from what he was before. Unless that is the result of his religion, his religion is a myth.
[The Indian Mirror, February 24, 1898]
Swami Vivekananda has been urging on the people of Lahore and Sialkote the need of practical work. The starving millions, he urged, cannot live on metaphysical speculation; they require bread; and in a lecture he gave at Lahore on Bhakti, he suggested as the best religion for to day that everyman should, according to his means, go out into the street and search for hungry Narayans, take them into their houses, feed them and clothe them. The giver should give to man, remembering that he is the highest temple of God. He had seen charity in many countries, and the reason of its failure was the spirit, in which it was carried out. "Here take this and go away". Charity belied its name so long as it was given to gain reputation or applause of the world.
[The Indian Mirror, April 24, 1898]
Swami Vivekananda, in introducing the lecturer Swami Saradananda, said:
Ladies and Gentlemen,--The speaker of tonight just comes from America. As you all know here that America is for your country, although our countrymen, specially Swami Dayananda Saraswati, used to call this country as Patal, inhabited by Laplands, Rakshas and Asurs, &c. (Laughter and loud cheers). Well, Gentlemen, whether it is Patal or not you ought to decide that by seeing those few ladies pres- ent here, who have come from the country of your so called Patal, whether they are Naga Kanyas or not. (Cheers). Now, America is perfectly a new country. It was discovered by Columbus, the Italian, and before that a prior claim is put forward by the Norwegians who say, that they have discovered the northern part of it, and then before that there is another prior claim of the Chinese, who at one time preached the noble doctrine of Buddhism in all parts of the world, and it is said that Buddhist Missionaries were also sent from India to America, and specially in Washington, where some sort[s] of records are still to be traced by any traveller going there. Well, the table has now been turned at last for a century or more and instead of America being discovered, she discovers persons that go over to her. (Loud applause). It is a phenomenon that we observe every day there, multitudes of persons coming over from every part of the country [world?] and getting themselves discovered in the United States. It is a fact, well known to you here all that several of our own countrymen have been discovered in that way. (Cheers). To day, here I present before you one of your Calcutta boys, that has been similarly discovered by the Americans. (Cheers).
[The Indian Mirror, February 15, 1901]
A correspondent writes:--"The following is an epitome of Swami Vivekananda's speech made in Belur M.E. School on the prize distribution day held on the 22nd instant, Sunday, when the Swami was invited to preside. The audience was composed chiefly of the boys of the school and some elderly gentlemen of Belur."
The modern student is not practical. He is quite helpless. What our students want is not so much muscularity of body as hardihood. They are wanting in self help. They are not accustomed to use their eyes and hands. No handicraft is taught. The present system of English education is entirely literary. The student must be made to think for himself and work for himself. Suppose there is a fire. He is the first to come forward and put on [out] the fire who is accustomed to use his eyes and hands. There is much truth in the criticism of Europeans touching the laziness of the Bengali, the slipshod way of his doing things. This can be soon remedied if the students be made to learn some handicraft apart from its utilitarian aspect, it is an education in itself.
Secondly, how many thousands of students I know who live upon the worst food possible, and live amidst the most horrible surroundings, what wonder that there are so many idiots, imbeciles and cowards among them. They die like flies. The education that is given is onesided, weakening, it is killing by inches. The children are made to cram too much of useless matter, and are incarcerated in school rooms fifty or seventy in each, five hours together. They are given bad food. It is forgotten that the future health of the man is in the child. It is forgotten that nature can never be cheated and things cannot be pushed too early. In giving education to a child the law of growth has to be obeyed. And we must learn to wait. Nothing is more important than that the child must have a strong and healthy body. The body is the first thing to attain to virtue. I know we are the poorest nation in the world, and we cannot afford to do much. We can only work on the lines of least resistance. We should see at least that our children are well fed. The machine of the child's body should never be exhausted. In Europe and America a man with crores of rupees sends his son if sickly, to the farmers, to till the ground. After three years he returns to the father healthy, rosy and strong. Then he is fit to be sent to school. We ought not for these reasons push the present system of education any further.
Thirdly, our character has disappeared. Our English education has destroyed everything and left nothing in its place.
Our children have lost their politeness. To talk nicely is degrading. To be reverential to one's elders is degrading. Irreverence has been the sign of liberty. It is high time that we go back to our old politeness. The reformers have nothing to give in place of what they have taken away. Yet in spite of the most adverse surrounding of climate, etc., we have been able to do much, we have to do much more. I am proud of my race, I do not despair, I am seeing daily a glorious and wonderful future in my menial [mental] visions. Take greatest care of these young ones on whom our future depends.
[The Indian Social Reformer, June 16, 1901]
A question having arisen in America as to the Swami Vivekananda's attitude towards social questions, a lady writes to an American paper as follows: "In one of his lectures at the Pouch Mansion, he spoke of the Hindu widows, declaring it unjust to state that they were generally subjected to cruelty or oppression in the Indians [sic] homes. He admitted that the prejudice against remarriage, and the custom which makes the widow a member of the husband's family instead of that of her own parents inflicted some hardships upon widows in India, and favoured wise efforts for their education which would render them self supporting and in this way alleviate their condition. He emphasised his desire for the education and elevation of the women of his country, including the widows, by volunteering to give the entire proceeds of one of his lectures in support of the school of Babu Sasipada Banerjee, at Baranagar, near Calcutta, the institution of which preceded that of the Pandita Ramabai, at Poona, and where, if I am not mistaken, the Pandita herself ob - tained the first inspiration of her work. This lecture was given, and the proceeds were forwarded to Babu Sasipada Banerjee, and duly acknowledged."
## References
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